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THE PASSION SERMON. IOH. 19. VER. 30.
THE PASSION SERMON. JOHN 19. VER. 30.
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When Iesus therefore had receiued the Vineger, he said, It is finished; and bowing the head, he gaue vp the ghost.
When Iesus Therefore had received the Vinegar, he said, It is finished; and bowing the head, he gave up the ghost.
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THE bitter and yet victorious passion of the Sonne of God, (Right Honourable and beloued Christians) as it was the strangest thing that euer befell the earth;
THE bitter and yet victorious passion of the Son of God, (Right Honourable and Beloved Christians) as it was the strangest thing that ever befell the earth;
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so is both of most soueraigne vse, and lookes for the most frequent and carefull meditation.
so is both of most sovereign use, and looks for the most frequent and careful meditation.
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It is one of those things, which was once done, that it might bee thought of for euer.
It is one of those things, which was once done, that it might be Thought of for ever.
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Euery day therefore must bee the Good-Friday of a Christian:
Every day Therefore must be the Good friday of a Christian:
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who, with that great Doctor of the Gentiles, must desire to know nothing but Iesus Christ, and him crucified.
who, with that great Doctor of the Gentiles, must desire to know nothing but Iesus christ, and him Crucified.
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There is no branch or circumstance in this wonderfull businesse, which yeelds not infinite matter of discourse.
There is no branch or circumstance in this wonderful business, which yields not infinite matter of discourse.
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According to the solemnitie of this time and place, I haue chosen to commend vnto your Christian attention, our Sauiours Farewell to Nature (for his reuiuing was aboue it) in his last word, in his last act.
According to the solemnity of this time and place, I have chosen to commend unto your Christian attention, our Saviour's Farewell to Nature (for his reviving was above it) in his last word, in his last act.
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His last word, It is finished; his last act, He gaue vp the Ghost. That which hee said, hee did.
His last word, It is finished; his last act, He gave up the Ghost. That which he said, he did.
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If there bee any theame that may challenge and command our eares and hearts, this is it:
If there be any theme that may challenge and command our ears and hearts, this is it:
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for behold, the sweetest word that euer Christ spake, and the most meritorious act that euer he did, are met together, in this his last breath.
for behold, the Sweetest word that ever christ spoke, and the most meritorious act that ever he did, Are met together, in this his last breath.
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In the one yee shall see him triumphing; yeelding in the other, yet so as he ouercomes.
In the one ye shall see him triumphing; yielding in the other, yet so as he overcomes.
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Imagine therefore, that you saw Christ Iesus, in this day of his passion (who is euery day here crucified before your eyes) aduanced vpon the Chariot of his Crosse;
Imagine Therefore, that you saw christ Iesus, in this day of his passion (who is every day Here Crucified before your eyes) advanced upon the Chariot of his Cross;
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and now, after a weary conflict, cheerefully ouer-looking the despight and shame of men, the wrath of his Father, the Law, sinne, death, hell, which all he gasping at his foot:
and now, After a weary conflict, cheerfully overlooking the despite and shame of men, the wrath of his Father, the Law, sin, death, hell, which all he gasping At his foot:
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and then you shall conceiue, with what spirit he saith, Consummatum est, It is finished. What is finished? Shortly;
and then you shall conceive, with what Spirit he Says, Consummatum est, It is finished. What is finished? Shortly;
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All the prophesies that were of him; All legall obseruations, that prefigured him; his owne sufferings; our saluation.
All the prophecies that were of him; All Legal observations, that prefigured him; his own sufferings; our salvation.
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The prophesies are accomplisht, the ceremonies abolisht, his sufferings ended, our saluation wrought: these foure heads shall limit this first part of my speech;
The prophecies Are accomplished, the ceremonies abolished, his sufferings ended, our salvation wrought: these foure Heads shall limit this First part of my speech;
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onely let them finde and leaue you attentiue. Euen this very word is prophesied of; All things that are written of mee haue an end, saith Christ.
only let them find and leave you attentive. Even this very word is prophesied of; All things that Are written of me have an end, Says christ.
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What end? This, it is finished. This very end hath his end here.
What end? This, it is finished. This very end hath his end Here.
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What therefore is finished? Not this prediction onely of his last draught, as Augustine: that were too particular.
What Therefore is finished? Not this prediction only of his last draught, as Augustine: that were too particular.
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Let our Sauiour himselfe say, All things that are written of mee by the Prophets. It is a sure and conuertible rule;
Let our Saviour himself say, All things that Are written of me by the prophets. It is a sure and convertible Rule;
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Nothing was done by Christ, which was not foretold: Nothing was euer foretold by the Prophets of Christ, which was not done.
Nothing was done by christ, which was not foretold: Nothing was ever foretold by the prophets of christ, which was not done.
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It would take vp a life to compare the Prophets and Euangelists, the predictions and the history,
It would take up a life to compare the prophets and Evangelists, the predictions and the history,
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and largely to discourse how the one foretels, and the other answers: let it suffice to looke at them running.
and largely to discourse how the one foretells, and the other answers: let it suffice to look At them running.
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Of all the Euangelists, Saint Matthew hath beene most studious, in making these references and correspondences;
Of all the Evangelists, Saint Matthew hath been most studious, in making these references and correspondences;
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with whom, the burden or vndersong of euery euent, is still (vt impleretur) That it might bee fulfilled.
with whom, the burden or undersong of every event, is still (vt impleretur) That it might be fulfilled.
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Thus hath he noted (if I haue reckoned them aright) two and thirtie seuerall prophesies concerning Christ, fulfilled in his birth, life, death.
Thus hath he noted (if I have reckoned them aright) two and thirtie several prophecies Concerning christ, fulfilled in his birth, life, death.
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To which, S. Iohn adds many more. Our speech must bee directed to his Passion: Omitting the rest, let vs insist in those. He must be apprehended: it was fore-prophesied;
To which, S. John adds many more. Our speech must be directed to his Passion: Omitting the rest, let us insist in those. He must be apprehended: it was Fore prophesied;
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The Anointed of the Lord was taken in their nets, saith Ieremie: but how? he must be sold:The Anointed of the Lord was taken in their nets, Says Ieremie: but how? he must be sold:
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for what? thirty siluer peeces; and what must those doe? buy a field: all foretold;
for what? thirty silver Pieces; and what must those do? buy a field: all foretold;
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And they tooke thirty siluer peeces, the price of him that was valued, and gaue them for the Potters field, saith Zacharie (miswritten Ieremie, by one letter mistaken in the abbreuiation.) By whom? That childe of perdition, that the Scripture might bee fulfilled. And they took thirty silver Pieces, the price of him that was valued, and gave them for the Potters field, Says Zacharias (miswritten Ieremie, by one Letter mistaken in the abbreviation.) By whom? That child of perdition, that the Scripture might be fulfilled.
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Which was hee? It is foretold; He that eateth bread with me, saith the Psalmist.
Which was he? It is foretold; He that Eateth bred with me, Says the Psalmist.
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And what shall his Disciples doe? Runne away: so saith the prophesie:
And what shall his Disciples do? Run away: so Says the prophesy:
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I will smite the shepherd, and the sheepe shall bee scattered, saith Zacharie. What shall bee done to him? Hee must be scourged and spet vpon:I will smite the shepherd, and the sheep shall be scattered, Says Zacharias. What shall be done to him? He must be scourged and spet upon:
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behold, not those filthy excrements could haue light vpon his sacred face, without a prophesie;
behold, not those filthy excrements could have Light upon his sacred face, without a prophesy;
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I hid not my face from shame and spetting, saith Esay. What shall bee the issue? In short, he shall be led to death:I hid not my face from shame and spitting, Says Isaiah. What shall be the issue? In short, he shall be led to death:
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it is the prophesie, The Messias shall bee slaine, saith Daniel: what death? He must be lift vp;
it is the prophesy, The Messias shall be slain, Says daniel: what death? He must be lift up;
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Like as Moses lift vp the Serpent in the wildernesse, so shall the Sonne of man bee lift vp. Like as Moses lift up the Serpent in the Wilderness, so shall the Son of man be lift up.
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Chrysostome saith well, that some actions are parables;Chrysostom Says well, that Some actions Are parables;
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so may I say, some actions are prophesies, such are all types of Christ, and this with the formost.
so may I say, Some actions Are prophecies, such Are all types of christ, and this with the foremost.
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Lift vp, whither? to the Crosse:
Lift up, whither? to the Cross:
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it is the prophesie, hanging vpon a tree, saith Moses: how lift vp? nailed to it:
it is the prophesy, hanging upon a tree, Says Moses: how lift up? nailed to it:
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so is the prophesie, Foderunt manus, They haue pierced my hands and my feet, saith the Psalmist:
so is the prophesy, Foderunt manus, They have pierced my hands and my feet, Says the Psalmist:
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With what companie? Two theeues:
With what company? Two thieves:
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With the wicked was hee numbred, saith Esay: Where? Without the gates, saith the prophesie:With the wicked was he numbered, Says Isaiah: Where? Without the gates, Says the prophesy:
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What becomes of his garments? They cannot so much as cast the dice for his coat, but it is prophesied:
What becomes of his garments? They cannot so much as cast the dice for his coat, but it is prophesied:
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They diuided my garments, and on my vestures cast lots, saith the Psalmist. Hee must die then on the Crosse: but how? voluntarily.They divided my garments, and on my vestures cast lots, Says the Psalmist. He must die then on the Cross: but how? voluntarily.
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Not a bone of him shall be broken: what hinders it? loe, there he hangs, as it were neglected, and at mercy;Not a bone of him shall be broken: what hinders it? lo, there he hangs, as it were neglected, and At mercy;
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yet all the raging Iewes, no, all the Deuils in hell cannot stir one bone in his blessed bodie:
yet all the raging Iewes, no, all the Devils in hell cannot stir one bone in his blessed body:
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It was prophesied in the Easter-Lamb, and it must bee fulfilled in him that is the true Passeouer, in spight of fiends and men:
It was prophesied in the Easter lamb, and it must be fulfilled in him that is the true Passover, in spite of fiends and men:
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how then? hee must be thrust in the side:
how then? he must be thrust in the side:
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behold, not the very speare could touch his precious side being dead, but it must be guided by a prophesie;
behold, not the very spear could touch his precious side being dead, but it must be guided by a prophesy;
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They shall see him whom they haue thrust thorow, saith Zacharie: what shall he say the while? not his very words but are fore-spoken:They shall see him whom they have thrust thorough, Says Zacharias: what shall he say the while? not his very words but Are forespoken:
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his complaint, Eli Eli lammasabactani, as the Chalde, or NONLATINALPHABET as the Hebrew; Psalm. 22.2. his resignation:
his complaint, Eli Eli lammasabactani, as the Chaldea, or as the Hebrew; Psalm. 22.2. his resignation:
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In manus tuas, Into thy hands I commend my spirit, Psal. 31.5.In manus tuas, Into thy hands I commend my Spirit, Psalm 31.5.
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his request, Father forgiue them: Hee prayed for the transgressors, saith Esay. And now when hee saw all these prophesies were fulfilled, knowing that one remained, he said, I thirst. Domine, quid sitis? saith one, O Lord, what thirstest thou for? A strange hearing, that a man,
his request, Father forgive them: He prayed for the transgressors, Says Isaiah. And now when he saw all these prophecies were fulfilled, knowing that one remained, he said, I thirst. Domine, quid sitis? Says one, Oh Lord, what thirstest thou for? A strange hearing, that a man,
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yea that GOD and MAN dying, should complaine of thirst.
yea that GOD and MAN dying, should complain of thirst.
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Could hee endure the scorching flames of the wrath of his Father, the curse of our sinnes, those tortures of bodie, those horrours of soule,
Could he endure the scorching flames of the wrath of his Father, the curse of our Sins, those tortures of body, those horrors of soul,
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and doth he shrinke at his thirst? No, no: he could haue borne his drought, he could not beare the Scripture not fulfilled.
and does he shrink At his thirst? No, no: he could have born his drought, he could not bear the Scripture not fulfilled.
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It was not necessitie of nature, but the necessitie of his Fathers decree, that drew forth this word, I thirst. They offered it before, he refused it:
It was not necessity of nature, but the necessity of his Father's Decree, that drew forth this word, I thirst. They offered it before, he refused it:
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Whether it were an ordinarie potion for the condemned to hasten death (as in the storie of M. Anthonie which is the most receiued construction) or whether it were that Iewish potion, whereof the Rabbines speake;
Whither it were an ordinary potion for the condemned to hasten death (as in the story of M. Anthony which is the most received construction) or whither it were that Jewish potion, whereof the Rabbis speak;
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whose tradition was, that the malefactor to be executed, should after some good counsell from two of their Teachers, be taught to say;
whose tradition was, that the Malefactor to be executed, should After Some good counsel from two of their Teachers, be taught to say;
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Let my death be to the remission of all my sinnes; Let my death be to the remission of all my Sins;
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and then that he should haue giuen him a boule of mixt wine, with a graine of Frankincense, to bereaue him both of reason and paine.
and then that he should have given him a boul of mixed wine, with a grain of Frankincense, to bereave him both of reason and pain.
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I durst be confident in this latter;
I durst be confident in this latter;
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the rather for that S. Marke calls this draught, NONLATINALPHABET, Myrrh-wine, mingled (as is like) with other ingredients.
the rather for that S. Mark calls this draught,, Myrrh-wine, mingled (as is like) with other ingredients.
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And Montanus agrees with me in the end, Ad stuporem & mentis alienationem: A fashion which Galatine obserues out of the Sannedrim, to bee grounded vpon Prou. 31.6. Giue strong drinke to him that is ready to perish.
And Montanus agrees with me in the end, Ad stuporem & mentis alienationem: A fashion which Galatians observes out of the Sannedrim, to be grounded upon Prou. 31.6. Give strong drink to him that is ready to perish.
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I leaue it modestly in the middest; let the learneder iudge.
I leave it modestly in the midst; let the Learneder judge.
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Whatsoeuer it were, he would not die till he had complained of thirst, and in his thirst tasted it.
Whatsoever it were, he would not die till he had complained of thirst, and in his thirst tasted it.
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Neither would he haue thirsted for, or tasted any but this bitter draught; that the Scripture might be fulfilled;
Neither would he have thirsted for, or tasted any but this bitter draught; that the Scripture might be fulfilled;
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They gaue mee vineger to drinke: And loe, now Consummatum est; All is finished. They gave me vinegar to drink: And lo, now Consummatum est; All is finished.
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If there be any Iew amongst you, that like one of Iohns vnseasonable Disciples, shall aske, Art thou he, or shall we looke for another? hee hath his answer;
If there be any Iew among you, that like one of Iohns unseasonable Disciples, shall ask, Art thou he, or shall we look for Another? he hath his answer;
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Yee men of Israel, why stand you gazing and gaping for another Messias? In this alone, all the Prophesies are finished;
Ye men of Israel, why stand you gazing and gaping for Another Messias? In this alone, all the prophecies Are finished;
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and of him alone, all was prophesied, that was finished. Pauls old rule holds still, To the Iewes a stumbling blocke;
and of him alone, all was prophesied, that was finished. Paul's old Rule holds still, To the Iewes a stumbling block;
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and that more ancient curse of Dauid, Let their table bee made a snare:
and that more ancient curse of David, Let their table be made a snare:
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And Steuens two brands sticke still in the flesh of these wretched men: One in their necke, stiffe-necked; the other in their heart, vncircumcised; the one, Obstinacie; the other, Vnbeleefe: stiffe necks indeed, that will not stoope and relent with the yoke of sixteene hundred yeeres iudgement and seruilitie;
And Steuens two brands stick still in the Flesh of these wretched men: One in their neck, Stiffnecked; the other in their heart, uncircumcised; the one, Obstinacy; the other, Unbelief: stiff necks indeed, that will not stoop and relent with the yoke of sixteene hundred Years judgement and servility;
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vncircumcised hearts, the filme of whose vnbeleefe, would not be cut off with so infinite conuictions. Oh mad and miserable Nation:
uncircumcised hearts, the film of whose unbelief, would not be Cut off with so infinite convictions. O mad and miserable nation:
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let them shew vs one prophesie that is not fulfilled, let them shew vs one other in whom all the prophesies can be fulfilled,
let them show us one prophesy that is not fulfilled, let them show us one other in whom all the prophecies can be fulfilled,
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and we will mix pittie with our hate: If they cannot, and yet resist, their doome is past;
and we will mix pity with our hate: If they cannot, and yet resist, their doom is past;
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Those mine enemies, that would not haue me to reigne ouer them, bring them hither, and slay them before me. Those mine enemies, that would not have me to Reign over them, bring them hither, and slay them before me.
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So let thine enemies perish, O Lord.
So let thine enemies perish, Oh Lord.
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But what goe I so far? Euen amongst vs (to our shame) this riotous age hath bred a monstrous generation (I pray God I be not now in some of your bosomes, that heare me this day) compounded, much like to the Turkish religion, of one part, Christian; another, Iew; a third, worldling; a fourth, Atheist:
But what go I so Far? Eve among us (to our shame) this riotous age hath bred a monstrous generation (I pray God I be not now in Some of your bosoms, that hear me this day) compounded, much like to the Turkish Religion, of one part, Christian; Another, Iew; a third, worldling; a fourth, Atheist:
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a Christians face, a Iewes heart, a worldlings life; and therefore Atheous in the whole; that acknowledge a God, and know him not;
a Christians face, a Iewes heart, a worldlings life; and Therefore Atheous in the Whole; that acknowledge a God, and know him not;
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that professe a Christ, but doubt of him; yea, beleeue him not: The foole hath said in his heart, There is no Christ.
that profess a christ, but doubt of him; yea, believe him not: The fool hath said in his heart, There is no christ.
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What shall I say of these men? They are worse than deuils:
What shall I say of these men? They Are Worse than Devils:
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that yeelding spirit could say, Iesus I know: and these miscreants are still in the old tune of that tempting deuill;
that yielding Spirit could say, Iesus I know: and these miscreants Are still in the old tune of that tempting Devil;
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Situ es filius Dei, If thou bee the Christ. Situ es filius Dei, If thou be the christ.
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Oh God, that after so cleare a Gospell, so many miraculous confirmations, so many thousand martyrdomes,
O God, that After so clear a Gospel, so many miraculous confirmations, so many thousand martyrdoms,
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so many glorious victories of truth, so many open confessions of Angels, men, deuils, friends, enemies;
so many glorious victories of truth, so many open confessions of Angels, men, Devils, Friends, enemies;
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such conspirations of heauen and earth, such vniuersall contestations of all Ages and people;
such conspirations of heaven and earth, such universal contestations of all Ages and people;
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there should be left any sparke of this damnable infidelitie in the false hearts of men.
there should be left any spark of this damnable infidelity in the false hearts of men.
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Behold then, yee despisers, and wonder, and vanish away:
Behold then, ye despisers, and wonder, and vanish away:
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Whom haue all the Prophets foretold? or what haue the prophesies of so many hundreds,
Whom have all the prophets foretold? or what have the prophecies of so many hundreds,
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yea thousands of yeeres, foresaid, that is not with this word finished? who could foretell these things,
yea thousands of Years, foresaid, that is not with this word finished? who could foretell these things,
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but the Spirit of God? who could accomplish them, but the Sonne of God? Hee spake by the mouth of his holy Prophets, saith Zacharie: he hath spoken, and he hath done; one true God in both:
but the Spirit of God? who could accomplish them, but the Son of God? He spoke by the Mouth of his holy prophets, Says Zacharias: he hath spoken, and he hath done; one true God in both:
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none other spirit could foresay these things should be done; none other power could doe these things, thus fore-shewed:
none other Spirit could foresay these things should be done; none other power could do these things, thus foreshowed:
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this word therefore can fit none but the mouth of God our Sauiour, It is finished. Wee know whom wee haue beleeued;
this word Therefore can fit none but the Mouth of God our Saviour, It is finished. we know whom we have believed;
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Thou art the Christ the Sonne of the liuing God. Let him that loues not the Lord Iesus be accursed to the death. Thus the prophesies are finished:Thou art the christ the Son of the living God. Let him that loves not the Lord Iesus be accursed to the death. Thus the prophecies Are finished:
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Of the legall obseruations, with more breuitie. Christ is the end of the Law: What Law? Ceremoniall, Morall. Of the Morall;
Of the Legal observations, with more brevity. christ is the end of the Law: What Law? Ceremonial, Moral. Of the Moral;
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it was kept perfectly by himselfe, satisfied fully for vs: Of the Ceremoniall; it was referred to him, obserued of him, fulfilled in him, abolisht by him.
it was kept perfectly by himself, satisfied Fully for us: Of the Ceremonial; it was referred to him, observed of him, fulfilled in him, abolished by him.
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There were nothing more easie, than to shew you how all those Iewish Ceremonies lookt at Christ;
There were nothing more easy, than to show you how all those Jewish Ceremonies looked At christ;
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how Circumcision, Passeouer, the Tabernacle, both outer and inner, the Temple, the Lauer, both the Altars, the Tables of Shew-bread, the Candlesticks, the Vaile, the Holy of Holies, the Arke, the Propitiatorie, the pot of Manna, Aarons Rod, the High Priest, his Order & Line, his Habits, his Inaugurations, his Washings, his Anointings, his Sprinklings, Offerings, the sacrifices, NONLATINALPHABET, and what-euer Iewish Rite;
how Circumcision, Passover, the Tabernacle, both outer and inner, the Temple, the Laver, both the Altars, the Tables of Shewbread, the Candlesticks, the Veil, the Holy of Holies, the Ark, the Propitiatory, the pot of Manna, Aaron's Rod, the High Priest, his Order & Line, his Habits, his Inaugurations, his Washings, his Anointings, his Sprinklings, Offerings, the Sacrifices,, and whatever Jewish Rite;
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had their vertue from Christ, relation to him, and their end in him. This was then their last gaspe;
had their virtue from christ, Relation to him, and their end in him. This was then their last gasp;
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for, now straight they died with Christ, now the vaile of the Temple rent: As Austen well notes out of Matthewes order;
for, now straight they died with christ, now the veil of the Temple rend: As Austen well notes out of Matthew order;
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It tore then, when Christs last breath passed. That conceit of Theophilact is wittie; that as the Iewes were wont to rend their garments, when they heard blasphemie: It tore then, when Christ last breath passed. That conceit of Theophilact is witty; that as the Iewes were wont to rend their garments, when they herd blasphemy:
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so the Temple not enduring these execrable blasphemies against the Sonne of God, tore his vaile in peeces. But this is not all:
so the Temple not enduring these execrable Blasphemies against the Son of God, tore his veil in Pieces. But this is not all:
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the vaile rent, is the obligation of the rituall Law canceled; the way into the heauenly Sanctuarie opened;
the veil rend, is the obligation of the ritual Law canceled; the Way into the heavenly Sanctuary opened;
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the shadow giuing roome to the substance:
the shadow giving room to the substance:
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in a word, it doth that which Christ saith, Consummatum est. Euen now then the law of Ceremonies died:
in a word, it does that which christ Says, Consummatum est. Even now then the law of Ceremonies died:
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It had a long and solemne buriall, as Augustine saith well; perhaps figured in Moses, who died not lingeringly, but was thirty dayes mourned for:
It had a long and solemn burial, as Augustine Says well; perhaps figured in Moses, who died not lingeringly, but was thirty days mourned for:
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what meanes the Church of Rome to digge them vp, now rotten in their graues? and that, not as they had beeene buried,
what means the Church of Room to dig them up, now rotten in their graves? and that, not as they had beeene buried,
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but sowen, with a plenteous increase; yea, with the inuerted vsurie of too many of you Citizens; ten for one.
but sown, with a plenteous increase; yea, with the inverted Usury of too many of you Citizens; ten for one.
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It is a graue and deepe censure of that resolute Hierome; Ego è contrario loquar, &c. I say, saith he, and in spight of all the world dare maintaine, that now the Iewish ceremonies are pernitious and deadly;
It is a graven and deep censure of that resolute Jerome; Ego è contrario loquar, etc. I say, Says he, and in spite of all the world Dare maintain, that now the Jewish ceremonies Are pernicious and deadly;
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and whosoeuer shall obserue them, whether hee be Iew or Gentile, in barathrum Diaboli deuolutum; Shall frie in Hell for it. and whosoever shall observe them, whither he be Iew or Gentile, in barathrum Diaboli deuolutum; Shall fry in Hell for it.
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Still Altars? still Priest? sacrifices still? still washings? still vnctions? sprinkling, shauing, purifying? still all,
Still Altars? still Priest? Sacrifices still? still washings? still unctions? sprinkling, shaving, purifying? still all,
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and more than all? Let them heare but Augustines censure, Quisquis nunc, &c. Whosoeuer shall now vse them,
and more than all? Let them hear but Augustine's censure, Quisquis nunc, etc. Whosoever shall now use them,
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as it were raking them vp out of their dust; hee shall not bee Pius deductor corporis, sed impius sepulturae violator;as it were raking them up out of their dust; he shall not be Pius deductor corporis, sed Impius sepulturae violator;
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an impious and sacrilegious wretch, that ransacks the quiet tombes of the dead. I say not that all Ceremonies are dead;an impious and sacrilegious wretch, that ransacks the quiet tombs of the dead. I say not that all Ceremonies Are dead;
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but the Law of Ceremonies, and of Iewish.
but the Law of Ceremonies, and of Jewish.
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It is a sound distinction of them, that profound Peter Martyr hath in his Epistle, to that worthy Martyr, Father, Bishop Hooper: Some are typicall, fore-signifying Christ to come:
It is a found distinction of them, that profound Peter Martyr hath in his Epistle, to that worthy Martyr, Father, Bishop Hooper: some Are typical, foresignifying christ to come:
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some, of order and decencie, those are abrogated, not these: the Iewes had a fashion of prophesying in the Churches;
Some, of order and decency, those Are abrogated, not these: the Iewes had a fashion of prophesying in the Churches;
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so the Christians from them, as Ambrose: the Iewes had an eminent pulpit of wood; so wee:
so the Christians from them, as Ambrose: the Iewes had an eminent pulpit of wood; so we:
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they gaue names at their Circumcision; so wee at Baptisme: they sung Psalmes, melodiously in Churches; so doe we: they paid and receiued tithes; so doe wee:
they gave names At their Circumcision; so we At Baptism: they sung Psalms, melodiously in Churches; so do we: they paid and received Tithes; so do we:
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they wrapt their dead in linnen with odors; so wee: the Iewes had sureties at their admission into the Church; so wee: these instances might be infinite:
they wrapped their dead in linen with odours; so we: the Iewes had sureties At their admission into the Church; so we: these instances might be infinite:
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the Spouse of Christ cannot bee without her laces, and chaines, and borders. Christ came not to dissolue order.
the Spouse of christ cannot be without her laces, and chains, and borders. christ Come not to dissolve order.
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But thou O Lord, how long? how long shall thy poore Church finde her ornaments, her sorrowes? and see the deare sonnes of her wombe, bleeding about these apples of strife:
But thou Oh Lord, how long? how long shall thy poor Church find her Ornament, her sorrows? and see the deer Sons of her womb, bleeding about these Apples of strife:
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let mee so name them not for their value (euen small things, when they are commanded, looke for no small respect) but for their euent:
let me so name them not for their valve (even small things, when they Are commanded, look for no small respect) but for their event:
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the enemie is at the gates of our Syracuse;
the enemy is At the gates of our Syracuse;
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how long will wee suffer our selues, taken vp with angles and circles in the dust:
how long will we suffer our selves, taken up with angles and Circles in the dust:
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yee Men, Brethren, and Fathers, helpe, for Gods sake put to your hands to the quenching of this common flame:
ye Men, Brothers, and Father's, help, for God's sake put to your hands to the quenching of this Common flame:
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the one side by humilitie and obedience; the other, by compassion; both, by prayers and teares:
the one side by humility and Obedience; the other, by compassion; both, by Prayers and tears:
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who am I, that I should reuiue to you the sweet spirit of that diuine Augustine, who when hee heard and saw the bitter contentions betwixt two graue and famous Diuines, Ierome and Ruffine; Heu mihi, saith he, qui vos alicubi fi•al inuenire non possum;
who am I, that I should revive to you the sweet Spirit of that divine Augustine, who when he herd and saw the bitter contentions betwixt two graven and famous Divines, Jerome and Ruffian; Heu mihi, Says he, qui vos Alicubi fi•al invenire non possum;
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Alas that I should neuer finde you two together, how I would fall at your feet,
Alas that I should never find you two together, how I would fallen At your feet,
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how I would embrace them, and weepe vpon them, and beseech you, either of you for other,
how I would embrace them, and weep upon them, and beseech you, either of you for other,
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and each for himselfe, both of you for the Church of God, but especially, for the weake,
and each for himself, both of you for the Church of God, but especially, for the weak,
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for whom Christ died, who not without their owne great danger, see you two fighting in this Theatre of the world. for whom christ died, who not without their own great danger, see you two fighting in this Theatre of the world.
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Yet let me doe what he said he would doe; begge for peace, as for life:
Yet let me do what he said he would do; beg for peace, as for life:
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by your filiall pietie to the Church of God, whose ruines follow vpon our diuisions; by your loue of Gods truth;
by your filial piety to the Church of God, whose ruins follow upon our divisions; by your love of God's truth;
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by the graces of that one blessed Spirit, whereby we are all informed and quickned;
by the graces of that one blessed Spirit, whereby we Are all informed and quickened;
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by the precious bloud of that Sonne of God, which this day, and this houre, was shed for our redemption, bee inclined to peace and loue:
by the precious blood of that Son of God, which this day, and this hour, was shed for our redemption, be inclined to peace and love:
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and though our braines be different, yet let our hearts be one.
and though our brains be different, yet let our hearts be one.
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It was, as I heard, the dying speech of our late reuerend, worthy and gratious Diocesan;
It was, as I herd, the dying speech of our late reverend, worthy and gracious Diocesan;
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Modo me moriente viuat ac floreat Ecclesia; Oh, yet if, when I am dead, the Church may liue and flourish. Modo me Moriente viuat ac floreat Ecclesia; O, yet if, when I am dead, the Church may live and flourish.
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What a spirit was here? what a speech? how worthy neuer to die? how worthy of a soule so neere to his heauen? how worthy of so happy a succession? Yee whom God hath made inheritors of this blessed care, who doe no lesse long for the prosperitie of Sion, liue you to effect what hee did but liue to wish;
What a Spirit was Here? what a speech? how worthy never to die? how worthy of a soul so near to his heaven? how worthy of so happy a succession? Ye whom God hath made inheritors of this blessed care, who do no less long for the Prosperity of Sion, live you to Effect what he did but live to wish;
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all peace with our selues, and warre with none but Rome and Hell. And if there bee any wayward Separatist, whose soule professeth to hate peace;
all peace with our selves, and war with none but Room and Hell. And if there be any wayward Separatist, whose soul Professes to hate peace;
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I feare to tell him Pauls message, yet I must: Would to God those were cut off that trouble you.
I Fear to tell him Paul's message, yet I must: Would to God those were Cut off that trouble you.
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How cut off? As good Theodosius said to Demophilus, a contentious Prelate;
How Cut off? As good Theodosius said to Demophilus, a contentious Prelate;
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Si tu pacem fugis, &c. If thou flie peace, I will make thee flie the Church. Alas, they doe flie it:Si tu pacem fugis, etc. If thou fly peace, I will make thee fly the Church. Alas, they do fly it:
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that which should be therir punishment, they make their contentment;
that which should be therir punishment, they make their contentment;
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how are they worthy of pittie? As Optatus of his Donatists, they are Brethren, might be companions, and will not. Oh wilfull men;
how Are they worthy of pity? As Optatus of his Donatists, they Are Brothers, might be Sodales, and will not. O wilful men;
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whither doe they runne? from one Christ to another? Is Christ diuided? we haue him, thankes be to our good God, and we heare him daily;
whither do they run? from one christ to Another? Is christ divided? we have him, thanks be to our good God, and we hear him daily;
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and whither shall we goe from thee? thou hast the words of eternall life.
and whither shall we go from thee? thou hast the words of Eternal life.
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Thus the Ceremonies are finished: now heare the end of his sufferings, with like patience and deuotion: his death is here included;
Thus the Ceremonies Are finished: now hear the end of his sufferings, with like patience and devotion: his death is Here included;
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it was so neere, that he spake of it as done; and when it was done, all was done.
it was so near, that he spoke of it as done; and when it was done, all was done.
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How easie is it to lose our selues in this discourse! how hard not to be ouerwhelmed with matter of wonder;
How easy is it to loose our selves in this discourse! how heard not to be overwhelmed with matter of wonder;
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and to finde either beginning or end! his sufferings found an end, our thoughts cannot.
and to find either beginning or end! his sufferings found an end, our thoughts cannot.
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Lo, with this word, he is happily waded out of those deeps of sorrowes, whereof our conceits can finde no bottome:
Lo, with this word, he is happily waded out of those deeps of sorrows, whereof our conceits can find no bottom:
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yet let vs, with Peter, gird our coat, and cast our selues a little into this sea.
yet let us, with Peter, gird our coat, and cast our selves a little into this sea.
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All his life was but a perpetuall Passion:
All his life was but a perpetual Passion:
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In that he became man, he suffered more than wee can doe, either while we are men,
In that he became man, he suffered more than we can do, either while we Are men,
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or when we cease to be men; he humbled, yea, he emptied himselfe.
or when we cease to be men; he humbled, yea, he emptied himself.
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We, when we cease to be here, are cloathed vpon, 2 Cor. 5. Wee both winne by our being, and gaine by our losse;
We, when we cease to be Here, Are clothed upon, 2 Cor. 5. we both win by our being, and gain by our loss;
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he lost, by taking our more or lesse to himselfe, that is, manhood. For, though euer as God, I and my Father are one:
he lost, by taking our more or less to himself, that is, manhood. For, though ever as God, I and my Father Are one:
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yet as man, My Father is greater than I. That man should be turned into a beast, into a worme, into dust, into nothing;
yet as man, My Father is greater than I. That man should be turned into a beast, into a worm, into dust, into nothing;
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is not so great a disparagement, as that God should become man: and yet it is not finished; it is but begun.
is not so great a disparagement, as that God should become man: and yet it is not finished; it is but begun.
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But what man? If, as the absolute Monarch of the world, hee had commanded the vassalage of all Emperors and Princes,
But what man? If, as the absolute Monarch of the world, he had commanded the vassalage of all Emperor's and Princes,
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and had trod on nothing but Crownes and Scepters, and the necks of Kings, and bidden all the Potentates of the earth to attend his traine;
and had trod on nothing but Crowns and Sceptres, and the necks of Kings, and bidden all the Potentates of the earth to attend his train;
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this had carried some port with it; sutable to the heroicall Maiestie of Gods Sonne. No such matter:
this had carried Some port with it; suitable to the heroical Majesty of God's Son. No such matter:
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here is neither Forme nor Beautie; vnlesse perhaps (NONLATINALPHABET) the forme of a seruant: you haue made me to serue, with your sinnes.
Here is neither Form nor Beauty; unless perhaps () the Form of a servant: you have made me to serve, with your Sins.
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Behold, hee is a man to God; a seruant to man; and, be it spoken with holy reuerence, a drudge to his seruants.
Behold, he is a man to God; a servant to man; and, be it spoken with holy Reverence, a drudge to his Servants.
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Hee is despised and reiected of men;
He is despised and rejected of men;
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yea (as himselfe, of himselfe) a worme, and no man, the shame of men, and contempt of the people.
yea (as himself, of himself) a worm, and no man, the shame of men, and contempt of the people.
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Who is the King of glory? the Lord of Hoasts, he is the King of glory. Set these two together; the King of glory; the shame of men: Who is the King of glory? the Lord of Hosts, he is the King of glory. Set these two together; the King of glory; the shame of men:
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the more honour, the more abasement. Looke backe to his Cradle: there you finde him rejected of the Bethlemites;
the more honour, the more abasement. Look back to his Cradle: there you find him rejected of the Bethlemites;
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borne and laid, alas, how homely, how vnworthily;
born and laid, alas, how homely, how unworthily;
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sought for by Herod, exiled to Aegypt, obscurely brought vp in the Cottage of a poore Foster-Father, transported and tempted by Sathan, derided of his kindred, blasphemously traduced by the Iewes, pinched with hunger, restlesse, harbourlesse, sorrowfull, persecuted by the Elders,
sought for by Herod, exiled to Egypt, obscurely brought up in the Cottage of a poor Foster-Father, transported and tempted by Sathan, derided of his kindred, blasphemously traduced by the Iewes, pinched with hunger, restless, harbourless, sorrowful, persecuted by the Elders,
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and Pharises, sold by his owne seruant, apprehended, arraigned, scourged, condemned, and yet it is not finished.
and Pharisees, sold by his own servant, apprehended, arraigned, scourged, condemned, and yet it is not finished.
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Let vs, with that Disciple, follow him a farre off;
Let us, with that Disciple, follow him a Far off;
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and passing ouer all his contemptuous vsage in the way, see him brought to his Crosse.
and passing over all his contemptuous usage in the Way, see him brought to his Cross.
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Still the further we looke, the more wonder: euery thing adds to this ignominie of suffering, and triumph of ouer-comming.
Still the further we look, the more wonder: every thing adds to this ignominy of suffering, and triumph of overcoming.
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Where was it? not in a corner, as Paul saith to Festus, but in Ierusalem, the eye, the heart of the world. Obscuritie abateth shame: publique notice heightens it:
Where was it? not in a corner, as Paul Says to Festus, but in Ierusalem, the eye, the heart of the world. Obscurity abateth shame: public notice heightens it:
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Before all Israel and before this Sunne, saith God to Dauid, when he would thorowly shame him:Before all Israel and before this Sun, Says God to David, when he would thoroughly shame him:
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In Ierusalem, which he had honoured with his presence, taught with his preachings, astonisht with his miracles, bewayled with his teares;
In Ierusalem, which he had honoured with his presence, taught with his preachings, astonished with his Miracles, bewailed with his tears;
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O Ierusalem, Ierusalem, how oft would I, and thou wouldest not: O yet, if in this thy day. O Ierusalem, Ierusalem, how oft would I, and thou Wouldst not: Oh yet, if in this thy day.
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Crueltie and vnkindnesse, after good desert, afflict so much more, as our merit hath beene greater. Whereabouts? without the gates:
Cruelty and unkindness, After good desert, afflict so much more, as our merit hath been greater. Whereabouts? without the gates:
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in Caluarie, among the stinking bones of execrable Malefactors. Before, the glory of the place bred shame; now the vilenesse of it.
in Calvary, among the stinking bones of execrable Malefactors. Before, the glory of the place bred shame; now the vileness of it.
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When? but in the Passeouer; a time of greatest frequence, and concourse of all Iewes and Proselytes:
When? but in the Passover; a time of greatest frequence, and concourse of all Iewes and Proselytes:
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An holy time, when they should receiue the figure, they reiect the substance:
an holy time, when they should receive the figure, they reject the substance:
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when they should kill and eat the Sacramentall Lambe, in faith, in thankfulnesse, they kill the Lambe of God, our true Passeouer, in crueltie and contempt.
when they should kill and eat the Sacramental Lamb, in faith, in thankfulness, they kill the Lamb of God, our true Passover, in cruelty and contempt.
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With whom? The qualitie of our companie, either increases or lessens shame. In the midst of theeues (saith one) as the Prince of theeues:
With whom? The quality of our company, either increases or lessens shame. In the midst of thieves (Says one) as the Prince of thieves:
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there was no guile in his mouth, much lesse in his hands: there was no guile in his Mouth, much less in his hands:
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yet behold he that thought it no robberie to be equall with God, is made equall to robbers and murderers; yea superiour in euill.
yet behold he that Thought it no robbery to be equal with God, is made equal to robbers and murderers; yea superior in evil.
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What suffered he? As all lifes are not alike pleasant, so all deaths are not equally fearefull.
What suffered he? As all life's Are not alike pleasant, so all death's Are not equally fearful.
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There is not more difference betwixt some life and death, than betwixt one death and another. See the Apostles gradation:
There is not more difference betwixt Some life and death, than betwixt one death and Another. See the Apostles gradation:
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He was made obedient to the death, euen the death of the Crosse. The Crosse, a lingring, tormenting, ignominious death.He was made obedient to the death, even the death of the Cross. The Cross, a lingering, tormenting, ignominious death.
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The Iewes had foure kindes of death for malefactors; the towell, the sword, fire, stones; each of these aboue other in extremitie.
The Iewes had foure Kinds of death for malefactors; the towel, the sword, fire, stones; each of these above other in extremity.
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Strangling with the towell, they accounted easiest: the sword worse than the towell; the fire worse than the sword: stoning worse than the fire:
Strangling with the towel, they accounted Easiest: the sword Worse than the towel; the fire Worse than the sword: stoning Worse than the fire:
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but this Romane death was worst of all. Cursed is euery one that hangeth on a Tree.
but this Roman death was worst of all. Cursed is every one that hangs on a Tree.
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Yet (as Ierome well) hee is not therefore accursed, because he hangeth; but therefore he hangeth, because he is accursed.
Yet (as Jerome well) he is not Therefore accursed, Because he hangs; but Therefore he hangs, Because he is accursed.
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He was made (NONLATINALPHABET) a Curse for vs. The curse was more than the shame: yet the shame is vnspeakable;He was made () a Curse for us The curse was more than the shame: yet the shame is unspeakable;
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and yet not more than the paine. Yet all that die the same death, are not equally miserable:
and yet not more than the pain. Yet all that die the same death, Are not equally miserable:
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the very theeues fared better in their death than hee. I heare of no irrision, no inscription, no taunts, no insultation on them:
the very thieves fared better in their death than he. I hear of no irrision, no inscription, no taunts, no insultation on them:
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they had nothing but paine to encounter, he paine and scorne. An ingenuous and noble Nature, can worse brooke this than the other;
they had nothing but pain to encounter, he pain and scorn. an ingenuous and noble Nature, can Worse brook this than the other;
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any thing rather than disdainfulnesse and derision: especially, from a base enemie. I remember that learned Father begins Israels affliction, with Ismaels persecuting laughter.
any thing rather than disdainfulness and derision: especially, from a base enemy. I Remember that learned Father begins Israel's affliction, with Ishmaels persecuting laughter.
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The Iewes, the Souldiers, yea, the very Theeues flouted him, and triumpht ouer his misery; his bloud cannot satisfie them, without his reproach.
The Iewes, the Soldiers, yea, the very Thieves flouted him, and triumphed over his misery; his blood cannot satisfy them, without his reproach.
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Which of his senses now was not a window to let-in sorrow? his eyes saw the teares of his Mother and friends, the vnthankfull demeanure of Mankinde, the cruell despight of his enemies:
Which of his Senses now was not a window to let-in sorrow? his eyes saw the tears of his Mother and Friends, the unthankful demeanour of Mankind, the cruel despite of his enemies:
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his eares heard the reuilings and blasphemies of the multitude;
his ears herd the revilings and Blasphemies of the multitude;
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and (whether the place were noysome to his sent) his touch felt the nayles, his taste the gall.
and (whither the place were noisome to his sent) his touch felt the nails, his taste the Gall.
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Looke vp, O all yee beholders, looke vpon this pretious bodie, and see what part yee can finde free.
Look up, Oh all ye beholders, look upon this precious body, and see what part ye can find free.
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That head which is adored and trembled at by the Angelicall spirits, is all raked and harrowed with thornes:
That head which is adored and trembled At by the Angelical spirits, is all raked and harrowed with thorns:
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that face, of whom it is said; that face, of whom it is said;
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Thou art fairer than the children of men, is all besmeared with the filthy spettle of the Iewes, and furrowed with his teares;Thou art Fairer than the children of men, is all besmeared with the filthy spittle of the Iewes, and furrowed with his tears;
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those eyes, clearer than the Sunne, are darkned with the shadow of death;
those eyes, clearer than the Sun, Are darkened with the shadow of death;
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those eares that heare the heauenly consorts of Angels, now are filled with the cursed speakings and scoffs of wretched men:
those ears that hear the heavenly consorts of Angels, now Are filled with the cursed speakings and scoffs of wretched men:
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those lips that spake as neuer man spake, that command the spirits both of light and darknesse, are scornfully wet with vinegar and gall:
those lips that spoke as never man spoke, that command the spirits both of Light and darkness, Are scornfully wet with vinegar and Gall:
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those feet that trample on all the powers of hell (his enemies are made his footstoole) are now nayled to the footstoole of the Crosse:
those feet that trample on all the Powers of hell (his enemies Are made his footstool) Are now nailed to the footstool of the Cross:
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those hands that freely sway the scepter of the heauens, now carry the reede of reproach,
those hands that freely sway the sceptre of the heavens, now carry the reed of reproach,
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and are nayled to the tree of reproach: that whole bodie, which was conceiued by the Holy-Ghost, was all scourged, wounded, mangled:
and Are nailed to the tree of reproach: that Whole body, which was conceived by the Holy ghost, was all scourged, wounded, mangled:
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this is the out-side of his sufferings. Was his heart free? Oh no:
this is the outside of his sufferings. Was his heart free? O no:
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the inner part or soule of this paine, which was vnseene, is as far beyond these outward and sensible,
the inner part or soul of this pain, which was unseen, is as Far beyond these outward and sensible,
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as the soule is beyond the bodie; Gods wrath beyond the malice of men: these were but loue-tricks to what his soule endured.
as the soul is beyond the body; God's wrath beyond the malice of men: these were but love-tricks to what his soul endured.
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O all yee that passe by the way, behold and see, if there bee any sorrow like to my sorrow: Oh all ye that pass by the Way, behold and see, if there be any sorrow like to my sorrow:
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Alas, Lord, what can we see of thy sorrowes? wee cannot conceiue so much as the hainousnes and desert of one of those sinnes which thou barest:
Alas, Lord, what can we see of thy sorrows? we cannot conceive so much as the hainousnes and desert of one of those Sins which thou barest:
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wee can no more see thy paine, than wee could vndergoe it;
we can no more see thy pain, than we could undergo it;
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onely this wee see, that what the infinite sinnes, of almost infinite men, committed against an infinite Maiestie, deserued in infinite continuance;
only this we see, that what the infinite Sins, of almost infinite men, committed against an infinite Majesty, deserved in infinite Continuance;
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all this thou in the short time of thy Passion hast sustained. Wee may behold and see;
all this thou in the short time of thy Passion hast sustained. we may behold and see;
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but all the glorious spirits in Heauen cannot looke into the depth of this suffering. Doe but looke yet a little into the passions of this his Passion:
but all the glorious spirits in Heaven cannot look into the depth of this suffering. Doe but look yet a little into the passion of this his Passion:
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for, by the manner of his sufferings, we shall best see, what he suffered. Wise and resolute men doe not complaine of a little;
for, by the manner of his sufferings, we shall best see, what he suffered. Wise and resolute men do not complain of a little;
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holy Martyrs haue beene racked, and would not be loosed;
holy Martyrs have been racked, and would not be loosed;
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what shall we say, if the author of their strength, God and Man, bewray passions? what would haue ouerwhelmed men, would not haue made him shrinke;
what shall we say, if the author of their strength, God and Man, bewray passion? what would have overwhelmed men, would not have made him shrink;
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and what made him complaine, could neuer haue beene sustained by men. What shall we then thinke, if hee were affrighted with terrors, perplexed with sorrowes;
and what made him complain, could never have been sustained by men. What shall we then think, if he were affrighted with terrors, perplexed with sorrows;
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and distracted with both these? And lo, he was all these: for, first, here was an amazed feare;
and distracted with both these? And lo, he was all these: for, First, Here was an amazed Fear;
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for millions of men to despaire; was not so much as for him to feare: and yet it was no slight feare:
for millions of men to despair; was not so much as for him to Fear: and yet it was no slight Fear:
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he began (NONLATINALPHABET) to be astonished with terror;
he began () to be astonished with terror;
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Which in the dayes of his flesh, offered vp prayers and supplications, with strong cries and teares, to him that was able to helpe him, Which in the days of his Flesh, offered up Prayers and supplications, with strong cries and tears, to him that was able to help him,
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and was heard in that hee feared. and was herd in that he feared.
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Neuer was man so afraid of the torments of Hell, as Christ (standing in our roome) of his Fathers wrath.
Never was man so afraid of the torments of Hell, as christ (standing in our room) of his Father's wrath.
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Feare is still sutable to apprehension. Neuer man could so perfectly apprehend this cause of feare;
fear is still suitable to apprehension. Never man could so perfectly apprehend this cause of Fear;
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he felt the chastisements of our peace, yea, the curse of our sins; and therefore might well say with DAVID;
he felt the chastisements of our peace, yea, the curse of our Sins; and Therefore might well say with DAVID;
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I suffer thy terrors with a troubled minde; yea with IOB; The arrowes of God are in mee, and the terrors of God fight against me. I suffer thy terrors with a troubled mind; yea with JOB; The arrows of God Are in me, and the terrors of God fight against me.
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With feare, there was a dejecting sorrow (NONLATINALPHABET) My soule is on all sides heauy to the death:
With Fear, there was a dejecting sorrow () My soul is on all sides heavy to the death:
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his strong cryes, his many teares, are witnesses of this Passion: hee had formerly shed teares of pittie, and teares of loue, but now of anguish:
his strong cries, his many tears, Are Witnesses of this Passion: he had formerly shed tears of pity, and tears of love, but now of anguish:
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hee had before sent forth cries of mercie; neuer of complaint till now:
he had before sent forth cries of mercy; never of complaint till now:
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when the Sonne of God weepes and cries, what shall wee say or thinke? yet further, betwixt both these and his loue what a conflict was there? It is not amisse distinguished, that he was alwayes in Agone; but now in NONLATINALPHABET, in a struggling passion of mixed griefe.
when the Son of God weeps and cries, what shall we say or think? yet further, betwixt both these and his love what a conflict was there? It is not amiss distinguished, that he was always in Ago; but now in, in a struggling passion of mixed grief.
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Behold, this field was not without sweat and bloud; yea, a sweat of bloud.
Behold, this field was not without sweat and blood; yea, a sweat of blood.
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Oh what Man or Angell can conceiue the taking of that heart, that without all outward violence, meerely, out of the extremitie of his owne Passion, bled (through the flesh and skin) not some faint deaw,
O what Man or Angel can conceive the taking of that heart, that without all outward violence, merely, out of the extremity of his own Passion, bled (through the Flesh and skin) not Some faint dew,
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but solid drops of blood? No thornes, no nailes, fetcht blood from him, with so much paine as his owne thoughts:
but solid drops of blood? No thorns, no nails, fetched blood from him, with so much pain as his own thoughts:
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hee saw the fierce wrath of his Father, and therefore feared: hee saw the heauie burden of our sinnes to be vndertaken;
he saw the fierce wrath of his Father, and Therefore feared: he saw the heavy burden of our Sins to be undertaken;
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and thereupon, besides feare, iustly grieued; hee saw the necessitie of our eternall damnation, if he suffered not:
and thereupon, beside Fear, justly grieved; he saw the necessity of our Eternal damnation, if he suffered not:
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if hee did suffer, of our redemption; and therefore his loue incountred both griefe and feare.
if he did suffer, of our redemption; and Therefore his love encountered both grief and Fear.
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In it selfe, hee would not drinke of that cup. In respect of our good; and his decree, he would and did;
In it self, he would not drink of that cup. In respect of our good; and his Decree, he would and did;
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and while hee thus striueth, hee sweats and bleeds.
and while he thus strives, he sweats and bleeds.
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There was neuer such a combat, neuer such a bloodshed, and yet it is not finished;
There was never such a combat, never such a bloodshed, and yet it is not finished;
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I dare not say with some Schoolemen, that the sorrow of his Passion, was not so great as the sorrow of his compassion:
I Dare not say with Some Schoolmen, that the sorrow of his Passion, was not so great as the sorrow of his compassion:
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yet that was surely exceeding great.
yet that was surely exceeding great.
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To see the vngratious carelesnesse of mankinde, the slender fruit of his sufferings, the sorrowes of his Mother, Disciples, friends;
To see the ungracious carelessness of mankind, the slender fruit of his sufferings, the sorrows of his Mother, Disciples, Friends;
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to fore-see, from the watch tower of his Crosse, the future temptations of his children, desolations of his Church;
to foresee, from the watch tower of his Cross, the future temptations of his children, desolations of his Church;
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all these must needes strike deepe into a tender heart. These hee still sees and pitties, but without passion;
all these must needs strike deep into a tender heart. These he still sees and pities, but without passion;
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then hee suffered in seeing them.
then he suffered in seeing them.
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Can we yet say any more? Lo, all these sufferings are aggrauated by his fulnesse of knowledge, and want of comfort:
Can we yet say any more? Lo, all these sufferings Are aggravated by his fullness of knowledge, and want of Comfort:
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for, he did not shut his eyes, as one saith, when hee drunke this cup: he saw how dreggish, and knew how bitter it was.
for, he did not shut his eyes, as one Says, when he drunk this cup: he saw how dreggish, and knew how bitter it was.
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Sudden euils afflict, if not lesse, shorter. He fore-saw, and fore-said, euerie particular he should suffer:
Sudden evils afflict, if not less, shorter. He foresaw, and foresaid, every particular he should suffer:
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so long as he fore-saw, he suffered: the expectation of euill, is not lesse then the sense:
so long as he foresaw, he suffered: the expectation of evil, is not less then the sense:
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to looke long for good, is a punishment; but for euill, is a torment. No passion workes vpon an vnknowne obiect:
to look long for good, is a punishment; but for evil, is a torment. No passion works upon an unknown Object:
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as no loue, so no feare is of what we know not. Hence men feare not Hell, because they fore-see it not:
as no love, so no Fear is of what we know not. Hence men Fear not Hell, Because they foresee it not:
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if wee could see that pit open before wee come at it, it would make vs tremble at our sins,
if we could see that pit open before we come At it, it would make us tremble At our Sins,
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and our knees to knocke together, as Baltazars; and perhaps, without faith, to runne madde at the horror of iudgement.
and our knees to knock together, as Baltazars; and perhaps, without faith, to run mad At the horror of judgement.
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He saw the burden of all particular sinnes to be laid vpon him;
He saw the burden of all particular Sins to be laid upon him;
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euery dramme of his Fathers wrath, was measured out to him, ere he toucht this potion;
every dram of his Father's wrath, was measured out to him, ere he touched this potion;
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this cup was full, and hee knew that it must be wring'd, not a drop left: it must be finished.
this cup was full, and he knew that it must be wringed, not a drop left: it must be finished.
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Oh yet, if as he foresaw all his sorrowes, so he could haue seene some mixture of refreshing.
O yet, if as he foresaw all his sorrows, so he could have seen Some mixture of refreshing.
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But I found none to comfort me, no, none to pittie me. And yet it is a poore comfort that arises from pittie.But I found none to Comfort me, no, none to pity me. And yet it is a poor Comfort that arises from pity.
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Euen so, O Lord, thou treadest this wine-presse alone; none to accompanie, none to assist thee.
Eve so, Oh Lord, thou treadest this winepress alone; none to accompany, none to assist thee.
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I remember Ruffinus in his Ecclesiasticall storie reports, that one Theodorus a Martyr, told him, that when he was hanging ten houres vpon the rack for religion vnder Iulians persecution, his ioynts distended and distorted, his body exquisitely tortured with change of Executioners;
I Remember Ruffinus in his Ecclesiastical story reports, that one Theodorus a Martyr, told him, that when he was hanging ten hours upon the rack for Religion under Julians persecution, his Joints distended and distorted, his body exquisitely tortured with change of Executioners;
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so as neuer age (saith he) could remember the like: so as never age (Says he) could Remember the like:
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he felt no paine at all, but continued indeed, all the while in the sight of all men, singing & smiling:
he felt no pain At all, but continued indeed, all the while in the sighed of all men, singing & smiling:
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for there stood a comely young man by him on his Iibbet (an Angell rather, in forme of a man) which with a cleane towell, still wip't off his sweat,
for there stood a comely young man by him on his Libber (an Angel rather, in Form of a man) which with a clean towel, still wiped off his sweat,
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and powred coole water vpon his racked limbs; wherewith he was so refreshed, that it grieued him to bee let downe.
and poured cool water upon his racked limbs; wherewith he was so refreshed, that it grieved him to be let down.
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Euen the greatest torments are easie, when they haue answerable comforts:
Eve the greatest torments Are easy, when they have answerable comforts:
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but a wounded and comfortlesse spirit, who can beare? If yet but the same messenger of God, might haue attended his Crosse, that appeared in his agony;
but a wounded and comfortless Spirit, who can bear? If yet but the same Messenger of God, might have attended his Cross, that appeared in his agony;
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and might haue giuen ease to their Lord, as he did to his seruant.
and might have given ease to their Lord, as he did to his servant.
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And yet, what can the Angels helpe, where God will smite? Against the violence of men, against the furie of Satan, they haue preuailed in the cause of God, for men:
And yet, what can the Angels help, where God will smite? Against the violence of men, against the fury of Satan, they have prevailed in the cause of God, for men:
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they dare not, they cannot comfort, where God will afflict.
they Dare not, they cannot Comfort, where God will afflict.
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When our Sauiour had beene wrestling with Satan in the end of his Lent, then they appeared to him, and serued;
When our Saviour had been wrestling with Satan in the end of his Lent, then they appeared to him, and served;
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but now, while about the same time, he is wrestling with the wrath of his Father for vs, not an Angell dare be seene to looke out of the windowes of heauen to releeue him.
but now, while about the same time, he is wrestling with the wrath of his Father for us, not an Angel Dare be seen to look out of the windows of heaven to relieve him.
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For men, much lesse could they, if they would; but what did they? Miserable comforters are ye all:
For men, much less could they, if they would; but what did they? Miserable Comforters Are you all:
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the Souldiers, they stript him, scorned him with his purple, crowne, reed, spat on him, smote him; the passengers, they reuiled him;
the Soldiers, they stripped him, scorned him with his purple, crown, reed, spat on him, smote him; the passengers, they reviled him;
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and insulting, vagging their heads and hands at him, Hey thou that destoyest the Temple come downe, &c. The Elders and Scribes;
and insulting, vagging their Heads and hands At him, Heigh thou that destoyest the Temple come down, etc. The Elders and Scribes;
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alas, they haue bought his bloud, suborned witnesses, incensed Pilot, preferred Barrabbas, vndertooke the guilt of his death, cried out, Crucifia, Crucifie. He thou that sauedst others.
alas, they have bought his blood, suborned Witnesses, incensed Pilot, preferred Barabbas, undertook the guilt of his death, cried out, Crucifia, Crucify. He thou that savedst Others.
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His Disciples, alas, they forsooke him, one of them forsweares him, another runnes away naked, rather then he will stay and confesse him.
His Disciples, alas, they forsook him, one of them forswears him, Another runs away naked, rather then he will stay and confess him.
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His mother and other friends they looke on indeed, and sorrow with him; but to his discomfort.
His mother and other Friends they look on indeed, and sorrow with him; but to his discomfort.
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Where the griefe is extreme, and respects neere, partnership doth but increase sorrow. Paul chides his loue:
Where the grief is extreme, and respects near, partnership does but increase sorrow. Paul chides his love:
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What doe you weeping and breaking my heart? The teares of those we loue, doe either slacken our hearts, or wound them.What do you weeping and breaking my heart? The tears of those we love, do either slacken our hearts, or wound them.
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Who then shall comfort him? himselfe? Sometimes our owne thoughts finde a way to succour vs, vnknowne to others; no, not himselfe.
Who then shall Comfort him? himself? Sometime our own thoughts find a Way to succour us, unknown to Others; no, not himself.
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Doubtlesse (as Aquinas ) the influence of the higher part of the soule, was restrained from the aid of the inferiour:
Doubtless (as Aquinas) the influence of the higher part of the soul, was restrained from the aid of the inferior:
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My soule is filled with euils, Psalm. 87.4. Who then? his Father? here, here was his hope:My soul is filled with evils, Psalm. 87.4. Who then? his Father? Here, Here was his hope:
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If the Lord had not helpen me, my soule had almost dwels in silence: I and my Father are one. If the Lord had not helpen me, my soul had almost dwells in silence: I and my Father Are one.
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But now (alas) he, euen hee, deliuers him into the hands of his enemies;
But now (alas) he, even he, delivers him into the hands of his enemies;
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when he hath done, turnes his backe vpon him as a stranger; yea, hee woundeth him as an enemy.
when he hath done, turns his back upon him as a stranger; yea, he wounds him as an enemy.
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The Lord would breake him, Esay 53.10. yet any thing is light to the soule, whiles the comforts of God sustaine it:The Lord would break him, Isaiah 53.10. yet any thing is Light to the soul, while the comforts of God sustain it:
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who can dismay, where God will releeue? But here, My God, my God, Why hast thou forsaken me? What a word was here, to come from the mouth of the Sonne of God? My Disciples are men, weake and fearefull;
who can dismay, where God will relieve? But Here, My God, my God, Why hast thou forsaken me? What a word was Here, to come from the Mouth of the Son of God? My Disciples Are men, weak and fearful;
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no maruell if they forsake mee. The Iewes are themselues, cruell and obstinate. Men are men, gracelesse and vnthankfull.
no marvel if they forsake me. The Iewes Are themselves, cruel and obstinate. Men Are men, graceless and unthankful.
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Deuils are, according to their nature, spightfull and malicious. All these doe but their kinde; and let them doe it:
Devils Are, according to their nature, spiteful and malicious. All these do but their kind; and let them do it:
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but thou, O Father, thou that hast said; This is my welbeloued Sonne, in whom I am well pleased:
but thou, Oh Father, thou that hast said; This is my well-beloved Son, in whom I am well pleased:
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thou of whom I haue said, It is my Father that glorifies mee;
thou of whom I have said, It is my Father that Glorifies me;
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what? forsaken me? Not onely brought me to this shame, smitten me, vnregarded mee;
what? forsaken me? Not only brought me to this shame, smitten me, unregarded me;
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but as it were, forgotten, yea forsaken me? What euen mee, my Father? How many of thy constant seruants haue suffered heauy things:
but as it were, forgotten, yea forsaken me? What even me, my Father? How many of thy constant Servants have suffered heavy things:
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yet in the multitudes of the sorrowes of their hearts, thy presence and comforts haue refreshed their soules.
yet in the Multitudes of the sorrows of their hearts, thy presence and comforts have refreshed their Souls.
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Hast thou releeued them, and dost thou forsake me? me, thine onely, deare, naturall, eternall Sonne? O ye heauens and earth,
Hast thou relieved them, and dost thou forsake me? me, thine only, deer, natural, Eternal Son? O you heavens and earth,
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how could you stand, whiles the maker of you thus complained? Ye stood: but partaking after a sort of his Passion:
how could you stand, while the maker of you thus complained? You stood: but partaking After a sort of his Passion:
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the earth trembled and shooke, her rocks tore, her graues opened, the heauens withdrew their light,
the earth trembled and shook, her Rocks tore, her graves opened, the heavens withdrew their Light,
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as not daring to behold this sad and fearefull spectacle.
as not daring to behold this sad and fearful spectacle.
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Oh deare Christians, how should these earthen and rocky hearts of ours shake, and rend in peeces at this Meditation? how should our faces be couered with darknesse,
O deer Christians, how should these earthen and rocky hearts of ours shake, and rend in Pieces At this Meditation? how should our faces be covered with darkness,
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and our ioy be turned into heauinesse? All these voices and teares, and sweats, and pangs are for vs;
and our joy be turned into heaviness? All these voices and tears, and sweats, and pangs Are for us;
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yea from vs. Shall the Sonne of God thus smart for our sinnes, yea with our sinnes,
yea from us Shall the Son of God thus smart for our Sins, yea with our Sins,
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and shall not we grieue for our owne? shall he weepe to vs in this Market-place,
and shall not we grieve for our own? shall he weep to us in this Marketplace,
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and shall not we mourne? Nay, shall he sweat and bleed for vs, and shall not we weepe for our selues? Shall he thus lamentably shrieke out, vnder his Fathers wrath,
and shall not we mourn? Nay, shall he sweat and bleed for us, and shall not we weep for our selves? Shall he thus lamentably shriek out, under his Father's wrath,
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and shall not we tremble? Shall the heauens and earth suffer with him, and we suffer nothing? I call you not to a weake and idle pitty of our glorious Sauiour:
and shall not we tremble? Shall the heavens and earth suffer with him, and we suffer nothing? I call you not to a weak and idle pity of our glorious Saviour:
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to what purpose? His iniury was out glory. No, no; Ye daughters of Ierusalem, weepe not for me, but weepe for your selues:
to what purpose? His injury was out glory. No, no; You daughters of Ierusalem, weep not for me, but weep for your selves:
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for our sinnes, that haue done this; not for his sorrow that suffered it: not for his pangs, that were;
for our Sins, that have done this; not for his sorrow that suffered it: not for his pangs, that were;
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but for our owne, that should haue beene, and (if wee repent not) shall be.
but for our own, that should have been, and (if we Repent not) shall be.
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Oh how grieuous, how deadly are our sinnes, that cost the Sonne of God (besides bloud) so much torment? how farre are our soules gone, that could not be ransomed with an easier price? that tooke so much of this infinite Redeemer of men, God and man,
O how grievous, how deadly Are our Sins, that cost the Son of God (beside blood) so much torment? how Far Are our Souls gone, that could not be ransomed with an Easier price? that took so much of this infinite Redeemer of men, God and man,
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how can it chuse but swallow vp and confound thy soule, which is but finite and sinfull? If thy soule had beene in his soules stead, what had become of it? it shall be,
how can it choose but swallow up and confound thy soul, which is but finite and sinful? If thy soul had been in his Souls stead, what had become of it? it shall be,
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if his were not instead of thine.
if his were not instead of thine.
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This weight that lies thus heauy on the Sonne of God, and wrung from him these teares, sweat, bloud,
This weight that lies thus heavy on the Son of God, and wrung from him these tears, sweat, blood,
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and these vnconceiueable grones of his afflicted spirit, how should it chuse but presse downe thy soule to the bottome of hell? and so it will doe:
and these unconceivable groans of his afflicted Spirit, how should it choose but press down thy soul to the bottom of hell? and so it will do:
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if he haue not suffered it for thee, thou must and shalt suffer it for thy selfe.
if he have not suffered it for thee, thou must and shalt suffer it for thy self.
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Goe now thou lewd man, and make thy selfe merry with thy sins; laugh at the vncleannesses, or bloudinesse of thy youth:
Go now thou lewd man, and make thy self merry with thy Sins; laugh At the Uncleannesses, or Bloudinesse of thy youth:
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thou little knowest the price of a sinne;
thou little Knowest the price of a sin;
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thy soule shall doe, thy Sauiour did when he cryed out, to the amazement of Angels,
thy soul shall do, thy Saviour did when he cried out, to the amazement of Angels,
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and horror of men, My God, my God, Why hast thou forsaken me? But now no more of this;
and horror of men, My God, my God, Why hast thou forsaken me? But now no more of this;
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It is finished: the greater conflict, the more happy victory.It is finished: the greater conflict, the more happy victory.
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Well doth he finde and feele of his Father, what his type said before, He will not chide alwaies,
Well does he find and feel of his Father, what his type said before, He will not chide always,
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nor keepe his anger for euer. It is fearefull; but in him, short: eternall to sinners;nor keep his anger for ever. It is fearful; but in him, short: Eternal to Sinners;
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short to his Sonne, in whom the God-head dwelt bodily. Behold; this storme, wherewith all the powers of the world were shaken, is now ouer.
short to his Son, in whom the Godhead dwelled bodily. Behold; this storm, wherewith all the Powers of the world were shaken, is now over.
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The Elders, Pharises, Iudas, the souldiers, Priests, witnesses, Iudges, theeues, executioners, deuils, haue all tired themselues in vaine, with their owne malice;
The Elders, Pharisees, Iudas, the Soldiers, Priests, Witnesses, Judges, thieves, executioners, Devils, have all tired themselves in vain, with their own malice;
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and he triumphs ouer them all, vpon the throne of his Crosse:
and he Triumphos over them all, upon the throne of his Cross:
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his enemies are vanquisht, his Father satisfied, his soule with this word at rest and glory;
his enemies Are vanquished, his Father satisfied, his soul with this word At rest and glory;
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It is finished. Now there is no more betraying, agonies, arraignments, scourgings, scoffing, crucifying, conflicts, terrors; all is finished.It is finished. Now there is no more betraying, agonies, arraignments, scourgings, scoffing, crucifying, conflicts, terrors; all is finished.
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Alas, beloued, and will we not let the Sonne of God be at rest? doe we now againe goe about to fetch him out of his glory, to scorne and crucifie him? I feare to say it: Gods spirit dare and doth;
Alas, Beloved, and will we not let the Son of God be At rest? do we now again go about to fetch him out of his glory, to scorn and crucify him? I Fear to say it: God's Spirit Dare and does;
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They crucifie againe to themselues the Sonne of God, and make a mocke of him. To themselues, not in himselfe:They crucify again to themselves the Son of God, and make a mock of him. To themselves, not in himself:
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that they cannot, it is no thanke to them; they would doe it. See and consider:
that they cannot, it is no thank to them; they would do it. See and Consider:
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the notoriously-sinfull conuersations of those, that should be Christians, offer violence vnto our glorified Sauiour, they stretch their hands to heauen,
the notoriously-sinfull conversations of those, that should be Christians, offer violence unto our glorified Saviour, they stretch their hands to heaven,
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and pull him down from his throne, to his Crosse: they teare him with thornes, pierce him with nailes, load him with reproches.
and pull him down from his throne, to his Cross: they tear him with thorns, pierce him with nails, load him with Reproaches.
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Thou hatest the Iewes, spittest at the name of Iudas, railest on Pilate, condemnest the cruell butchers of Christ;
Thou Hatest the Iewes, spittest At the name of Iudas, railest on Pilate, Condemnest the cruel butchers of christ;
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yet, thou canst blaspheme, and sweare him quite ouer, curse, swagger, lye, oppresse, boyle with lust, scoffe, riot,
yet, thou Canst Blaspheme, and swear him quite over, curse, swagger, lie, oppress, boil with lust, scoff, riot,
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and liuest like a debauched man; yea like an humane Beast; yea like an vncleane Deuill.
and Livest like a debauched man; yea like an humane Beast; yea like an unclean devil.
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Cry Hosanna as long as thou wilt; thou art a Pilate, a Iew, a Iudas, an Executioner of the Lord of life;
Cry Hosanna as long as thou wilt; thou art a Pilate, a Iew, a Iudas, an Executioner of the Lord of life;
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and so much greater shall thy iudgement bee, by how much thy light and his glory is more.
and so much greater shall thy judgement be, by how much thy Light and his glory is more.
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Oh, beloued, is it not enough that hee dyed once for vs? Were those paines so light, that we should euery day redouble them? Is this the entertainment that so gracious a Sauiour hath deserued of vs by dying? Is this the recompence of that infinite loue of his, that thou shouldest thus cruelly vex and wound him with thy sinnes? Euery of our sinnes is a thorne,
O, Beloved, is it not enough that he died once for us? Were those pains so Light, that we should every day redouble them? Is this the entertainment that so gracious a Saviour hath deserved of us by dying? Is this the recompense of that infinite love of his, that thou Shouldst thus cruelly vex and wound him with thy Sins? Every of our Sins is a thorn,
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and nayle, and speare to him: while thou powrest downe thy drunken carowses, thou giuest thy Sauiour a potion of gall;
and nail, and spear to him: while thou powerest down thy drunken carouses, thou givest thy Saviour a potion of Gall;
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while thou despisest his poore seruants, thou spettest on his face:
while thou Despisest his poor Servants, thou spettest on his face:
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while thou puttest on thy proud dresses, and liftest vp thy vaine heart with high conceits, thou settest a Crowne of thornes on his head:
while thou puttest on thy proud Dresses, and liftest up thy vain heart with high conceits, thou settest a Crown of thorns on his head:
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while thou wringest and oppressest his poore children, thou whippest him, and drawest bloud of his hands and feet. Thou hypocrite;
while thou wringest and oppressest his poor children, thou whippest him, and drawest blood of his hands and feet. Thou hypocrite;
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how darest thou offer to receiue the Sacrament of God, with that hand, which is thus imbrued with the bloud of him whom thou receiuest? In euery Ordinary, thy prophane tongue walkes, in the disgrace of the religious and conscionable.
how Darest thou offer to receive the Sacrament of God, with that hand, which is thus imbrued with the blood of him whom thou receivest? In every Ordinary, thy profane tongue walks, in the disgrace of the religious and conscionable.
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Thou makest no scruple of thine owne sinnes, and scornest those that doe: Not to be wicked, is crime enough.
Thou Makest no scruple of thine own Sins, and Scornest those that do: Not to be wicked, is crime enough.
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Heare him that saith, Saul, Saul, Why persecutest thou me? Saul strikes at Damascus; Christ suffers in Heauen. Thou strikest;
Hear him that Says, Saul, Saul, Why Persecutest thou me? Saul strikes At Damascus; christ suffers in Heaven. Thou strikest;
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Christ Iesus smarteth, and will reuenge. These are the [ NONLATINALPHABET ] afterings of Christs sufferings:
christ Iesus smarteth, and will revenge. These Are the [ ] afterings of Christ sufferings:
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In himselfe it is finished; in his members it is not, till the world bee finished. Wee must toile,
In himself it is finished; in his members it is not, till the world be finished. we must toil,
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and groane, and bleed, that we may raigne: if he had not done so, It had not beene finished. This is our warfare;
and groan, and bleed, that we may Reign: if he had not done so, It had not been finished. This is our warfare;
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this is the region of our sorrow & death.
this is the region of our sorrow & death.
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Now are wee set vpon the sandy pauement of our Theatre, and are marched with all sorts of euils;
Now Are we Set upon the sandy pavement of our Theatre, and Are marched with all sorts of evils;
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euill men, euill spirits, euill accidents; and (which is worst) our owne euill hearts;
evil men, evil spirits, evil accidents; and (which is worst) our own evil hearts;
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temptations, crosses, persecutions, sicknesses, wants, infamies, death; all these must in our courses, bee encountred by the Law of our profession.
temptations, Crosses, persecutions, Sicknesses, Wants, infamies, death; all these must in our courses, be encountered by the Law of our profession.
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What should we doe but striue and suffer, as our Generall hath done, that we may raigne as he doth,
What should we do but strive and suffer, as our General hath done, that we may Reign as he does,
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and once triumph in our Consummatum est? God and his Angels sit vpon the scaffolds of heauen, and behold vs: our Crowne is ready:
and once triumph in our Consummatum est? God and his Angels fit upon the scaffolds of heaven, and behold us: our Crown is ready:
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our day of deliuerance shall come; yea our redemption is neere, when all teares shall be wip't from our eyes;
our day of deliverance shall come; yea our redemption is near, when all tears shall be wiped from our eyes;
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and we that haue sowne in teares, shall reape in ioy.
and we that have sown in tears, shall reap in joy.
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In the meane time, let vs possesse our soules not in patience only, but in comfort:
In the mean time, let us possess our Souls not in patience only, but in Comfort:
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let vs adore and magnifie our Sauiour in his sufferings, and imitate him in our owne:
let us adore and magnify our Saviour in his sufferings, and imitate him in our own:
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our sorrowes shall haue an end, our ioyes shall not: our paines shall soone be finished;
our sorrows shall have an end, our Joys shall not: our pains shall soon be finished;
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our glory shall be finished, but neuer ended. Thus his sufferings are finished;
our glory shall be finished, but never ended. Thus his sufferings Are finished;
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now together with them, mans saluation. Who knowes not, that man had made himselfe a deepe debter, a bankrupt,
now together with them, men salvation. Who knows not, that man had made himself a deep debtor, a bankrupt,
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an outlaw to God? Our sinnes are our debts; and by sinnes, death.
an outlaw to God? Our Sins Are our debts; and by Sins, death.
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Now, in this word and act, our sinnes are discharged, death endured, and therefore we cleared:
Now, in this word and act, our Sins Are discharged, death endured, and Therefore we cleared:
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the debt is paid, the score is crossed, the Creditor satisfied, the debters acquitted, and since there was no other quarrell, saued:
the debt is paid, the score is crossed, the Creditor satisfied, the debtors acquitted, and since there was no other quarrel, saved:
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we are all sicke, and that mortally: sinne is the disease of the soule: Quot vitia, tot febres, saith Chrysostome; so many sinnes, so many feuers, and those pestilent.
we Are all sick, and that mortally: sin is the disease of the soul: Quot Vices, tot febres, Says Chrysostom; so many Sins, so many fevers, and those pestilent.
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What wonder is it, that we haue so much plague, while wee haue so much sinne? Our Sauiour is the Physician:
What wonder is it, that we have so much plague, while we have so much sin? Our Saviour is the physician:
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The whole need not the Physician, but the sicke: wherein? He healeth all our infirmities: The Whole need not the physician, but the sick: wherein? He heals all our infirmities:
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hee healeth them after a miraculous manner, not by giuing vs receits, but by taking our receits for vs. A wonderfull Physician; a wonderfull course of cure:
he heals them After a miraculous manner, not by giving us receits, but by taking our receits for us A wonderful physician; a wonderful course of cure:
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One while he would cure vs by abstinence; our superfluitie, by his fortie dayes emptinesse, according to that old rule;
One while he would cure us by abstinence; our superfluity, by his fortie days emptiness, according to that old Rule;
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Hunger cures the diseases of gluttony: Another while, by exercise:
Hunger cures the diseases of gluttony: another while, by exercise:
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He went vp and downe from Citie to Citie, and in the day was preaching in the Temple; He went up and down from city to city, and in the day was preaching in the Temple;
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in the night praying in the mount. Then, by diet; Take, eat, this is my body: in the night praying in the mount. Then, by diet; Take, eat, this is my body:
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and, Let this cup passe. After that yet, by sweat; such a sweat as neuer was, a bloudy one: yet more, by incision;
and, Let this cup pass. After that yet, by sweat; such a sweat as never was, a bloody one: yet more, by incision;
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they pierced his hands, feet, side: and yet againe by potion; a bitter potion, of vineger and gall.
they pierced his hands, feet, side: and yet again by potion; a bitter potion, of vinegar and Gall.
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And lastly, which is both the strangest and strongest receit of all, by dying:
And lastly, which is both the strangest and Strongest receipt of all, by dying:
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Which died for vs, that whether we wake or sleepe, we should liue together with him. Which died for us, that whither we wake or sleep, we should live together with him.
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We need no more, we can goe no further; there can be no more physicke of this kinde:
We need no more, we can go no further; there can be no more physic of this kind:
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there are cordials after these, of his Resurrection and Ascension; no more penall receits. By this bloud wee haue redemption, Ephes. 1.7. Iustification, Rom. 3.24. Reconciliation, Colos. 1.20. Sanctification, 1 Pet. 1.2. Entrance into glory, Heb. 10.19. Is it not now finished? Woe were vs if he had left but one mite of satisfaction vpon our score, to be discharged by our soules:
there Are cordials After these, of his Resurrection and Ascension; no more penal receits. By this blood we have redemption, Ephesians 1.7. Justification, Rom. 3.24. Reconciliation, Colos 1.20. Sanctification, 1 Pet. 1.2. Entrance into glory, Hebrew 10.19. Is it not now finished? Woe were us if he had left but one mite of satisfaction upon our score, to be discharged by our Souls:
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and woe be to them that derogate from Christ, that they may charge themselues;
and woe be to them that derogate from christ, that they may charge themselves;
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that botch vp these all-sufficiently meritorious sufferings of Christ, as imperfect, with the superfluities of flesh and bloud.
that botch up these all-sufficiently meritorious sufferings of christ, as imperfect, with the superfluities of Flesh and blood.
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Maledictus homo, qui spem ponit in homine. We may not with patience see Christ wrong'd by his false friends:Maledictus homo, qui spem Ponit in homine. We may not with patience see christ wronged by his false Friends:
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As that heroicall Luther said in the like; Cursed be that silence that here forbeareth. To be short, here be two iniuries intolerable;
As that heroical Luther said in the like; Cursed be that silence that Here forbeareth. To be short, Here be two injuries intolerable;
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both giue Christ the lie vpon his Crosse: It is finished. No: somewhat remaines: the fault is discharged, not the punishment.
both give christ the lie upon his Cross: It is finished. No: somewhat remains: the fault is discharged, not the punishment.
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Of punishments, the eternall is quit, not the temporall. It is finished by Christ: No, there wants yet much;
Of punishments, the Eternal is quit, not the temporal. It is finished by christ: No, there Wants yet much;
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the satisfaction of Saints applied by this Vicar; adde mens sufferings vnto Christs, then the treasure is full;
the satisfaction of Saints applied by this Vicar; add men's sufferings unto Christ, then the treasure is full;
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till then, It is not finished. Two qualities striue for the first place in these two opinions; impiety and absurdity:
till then, It is not finished. Two qualities strive for the First place in these two opinions; impiety and absurdity:
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I know not whether to preferre. For impiety; here is God taxed of iniustice, vnmercifulnesse, insufficiency, falshood.
I know not whither to prefer. For impiety; Here is God taxed of injustice, unmercifulness, insufficiency, falsehood.
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Of iniustice, that he forgiues a sinne, and yet punishes for that which he hath forgiuen:
Of injustice, that he forgives a sin, and yet Punishes for that which he hath forgiven:
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vnmercifulnesse, that he forgiues not while he forgiues, but doth it by halues: insufficiency, that his ransome must be supplied by men:unmercifulness, that he forgives not while he forgives, but does it by halves: insufficiency, that his ransom must be supplied by men:
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falshood, in that hee saith, It is finished, when it is not. For absurdity;falsehood, in that he Says, It is finished, when it is not. For absurdity;
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how grosse and monstrous are these positions? that at once the same sinne should be remitted and retained;
how gross and monstrous Are these positions? that At once the same sin should be remitted and retained;
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that there should bee a punishment, where there is no fault; that what could strike off our eternall punishment, did not wipe off the temporall;
that there should be a punishment, where there is no fault; that what could strike off our Eternal punishment, did not wipe off the temporal;
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that hee which paid our pounds, stickes at our farthings; that God will retaine what man may discharge;
that he which paid our pounds, sticks At our farthings; that God will retain what man may discharge;
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that it is, and it is not finished. If there be any opinions, whose mention confutes them, these are they.
that it is, and it is not finished. If there be any opinions, whose mention confutes them, these Are they.
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None can be more vaine, none had more need of solidity:
None can be more vain, none had more need of solidity:
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for, this prop beares vp, alone, the weight of all those millions of indulgences, which Rom. creates and sels to the world.
for, this prop bears up, alone, the weight of all those millions of Indulgences, which Rom. creates and sells to the world.
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That Strumpet would well-neere go naked, if this were not. These spirituall Treasures fetcht in the Temporall:
That Strumpet would well-near go naked, if this were not. These spiritual Treasures fetched in the Temporal:
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which yet our reuerend and learned Fulke, iustly cals a most blasphemous and beggerly principle: It brings in whole chests, yea mines of gold, like the Popes Indies;
which yet our reverend and learned Fulke, justly calls a most blasphemous and beggarly principle: It brings in Whole chests, yea mines of gold, like the Popes Indies;
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and hath not so much as a ragge of proofe to couer it, whether of Antiquitie, of Reason, of Scripture. Not of Antiquity:
and hath not so much as a rag of proof to cover it, whither of Antiquity, of Reason, of Scripture. Not of Antiquity:
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for these Iubily proclamations beganne but about three hundred yeeres agoe. Not of Reason:
for these Jubilee Proclamations began but about three hundred Years ago. Not of Reason:
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how should one meere man pay for another, dispense with another, to another, by another? Not of Scripture, which hath flatly said, The bloud of Iesus Christ his Sonne, purgeth vs from all sinne: how should one mere man pay for Another, dispense with Another, to Another, by Another? Not of Scripture, which hath flatly said, The blood of Iesus christ his Son, Purgeth us from all sin:
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and yet I remember, that acute Sadeel hath taught me, that this practise is according to Scripture:
and yet I Remember, that acute Sadeel hath taught me, that this practice is according to Scripture:
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what Scripture? Hee cast the money-changers out of the Temple; and said, Yee haue made my house a denne of theeues.
what Scripture? He cast the money-changers out of the Temple; and said, Ye have made my house a den of thieves.
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Which also Ioachim their propheticall Abbot, well applies to this purpose. Some modest Doctors of Lonan would faine haue minced this Antichristian blasphemy;
Which also Ioachim their prophetical Abbot, well Applies to this purpose. some modest Doctors of Lonan would feign have minced this Antichristian blasphemy;
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who began to teach, that the passions of the Saints are not so by Indulgences applied, that they become true satisfactions;
who began to teach, that the passion of the Saints Are not so by Indulgences applied, that they become true satisfactions;
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but that they only serue to moue God, by the sight of them, to apply vnto vs Christs satisfaction.
but that they only serve to move God, by the sighed of them, to apply unto us Christ satisfaction.
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But these meale-mouth'd Diuines were soone charm'd; foure seuerall Popes (as their Cardinall confesseth) fell vpon the necke of them, & their opinion;
But these mealmouth Divines were soon charmed; foure several Popes (as their Cardinal Confesses) fell upon the neck of them, & their opinion;
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Leo the tenth, Pius the fift, Gregory the thirteenth, and Clemens the sixt:Leo the tenth, Pius the fift, Gregory the thirteenth, and Clemens the sixt:
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and with their furious Buls bellow out threats against them, and tosse them in the aire for Heretickes,
and with their furious Bulls bellow out Treats against them, and toss them in the air for Heretics,
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and teach them vpon paine of a curse, to speake home with Bellarmine, Passionibus sanctorum expiari delicta:
and teach them upon pain of a curse, to speak home with Bellarmine, Passionibus sanctorum expiari Delicta:
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and straight, Applicari nobis sanctorum passiones ad redimend as poenas, quas propeccatis Deo debemus: That by the sufferings of Saints, our sinnes are expiated;
and straight, Applicari nobis sanctorum Passions ad redimend as poenas, quas propeccatis God debemus: That by the sufferings of Saints, our Sins Are expiated;
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and that, by them applied, wee are redeemed from those punishments, which we yet owe to God.
and that, by them applied, we Are redeemed from those punishments, which we yet owe to God.
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Blasphemy, worthy the tearing of garments:
Blasphemy, worthy the tearing of garments:
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How is it finished by Christ, if men must supply? Oh blessed Sauiour, was euery drop of thy bloud enough to redeeme a world,
How is it finished by christ, if men must supply? O blessed Saviour, was every drop of thy blood enough to Redeem a world,
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and doe we yet need the helpe of men? How art thou a perfect Sauiour,
and do we yet need the help of men? How art thou a perfect Saviour,
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if our brethren also must be our Redeemers? Oh yee blessed Saints, how would you abhorre this sacrilegious glorie? and with those holy Apostles,
if our brothers also must be our Redeemer's? O ye blessed Saints, how would you abhor this sacrilegious glory? and with those holy Apostles,
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yea, that glorious Angell, say, Vide ne feceris: and with those wise Virgins; Lest there will not bee enough for vs, and you, goe to them that sell, and buy for your selues.
yea, that glorious Angel, say, Vide ne feceris: and with those wise Virgins; Lest there will not be enough for us, and you, go to them that fell, and buy for your selves.
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For vs, we enuie not their multitude: let them haue as many Sauiours as Saints, and as many Saints as men;
For us, we envy not their multitude: let them have as many Saviour's as Saints, and as many Saints as men;
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wee know with Ambrose, Christi passio adiutore non eguit; Christs passion needs no helper: and therefore, with that worthy Martyr, dare say, None but Christ, none but Christ.
we know with Ambrose, Christ passio adiutore non eguit; Christ passion needs no helper: and Therefore, with that worthy Martyr, Dare say, None but christ, none but christ.
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Let our soules die, if he cannot saue them; let them not feare their death or torment, if he haue finished.
Let our Souls die, if he cannot save them; let them not Fear their death or torment, if he have finished.
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Heare this, thou languishing and afflicted soule: There is not one of thy sins but it is paid for;
Hear this, thou languishing and afflicted soul: There is not one of thy Sins but it is paid for;
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not one of thy debts in the scroll of God, but it is crossed; not one farthing of all thine infinite ransome is vnpaid.
not one of thy debts in the scroll of God, but it is crossed; not one farthing of all thine infinite ransom is unpaid.
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Alas, thy sinnes (thou sayest) are euer before thee, and Gods indignation, goes still ouer thee,
Alas, thy Sins (thou Sayest) Are ever before thee, and God's Indignation, Goes still over thee,
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and thou goest mourning all the day long, and with that patterne of distresse, criest out in the bitternes of thy soule, I haue sinned, what shall I doe to thee, O thou preseruer of men? What shouldst thou doe? Turne and beleeue.
and thou goest mourning all the day long, and with that pattern of distress, Christ out in the bitterness of thy soul, I have sinned, what shall I do to thee, Oh thou preserver of men? What Shouldst thou do? Turn and believe.
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Now thou art stung in thy conscience with this fiery Serpent, looke vp with the eyes of faith to this brazen Serpent, Christ Iesus, and be healed.
Now thou art stung in thy conscience with this fiery Serpent, look up with the eyes of faith to this brazen Serpent, christ Iesus, and be healed.
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Behold, his head is humbly bowed down in a gracious respect to thee; his arms are stretched out louingly to embrace thee;
Behold, his head is humbly bowed down in a gracious respect to thee; his arms Are stretched out lovingly to embrace thee;
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yea, his precious side is open to receiue thee, and his tongue interprets all these to thee for thine endlesse comfort;
yea, his precious side is open to receive thee, and his tongue interprets all these to thee for thine endless Comfort;
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It is finished. There is no more accusation, iudgment, death, hel for thee: all these are no more to thee, than if they were not.It is finished. There is no more accusation, judgement, death, hell for thee: all these Are no more to thee, than if they were not.
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Who shall condemne? It is Christ which is dead. Who shall condemn? It is christ which is dead.
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I know how ready euery man is to reach forth his hand to this dole of grace,
I know how ready every man is to reach forth his hand to this dole of grace,
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and how angry to be beaten from this dore of mercy. We are all easily perswaded to hope well, because wee loue our selues well:
and how angry to be beaten from this door of mercy. We Are all Easily persuaded to hope well, Because we love our selves well:
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Which of all vs in this great congregation, takes exceptions to himselfe, and thinkes, I know there is no want in my Sauiour; there is want in me.
Which of all us in this great congregation, Takes exceptions to himself, and thinks, I know there is no want in my Saviour; there is want in me.
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He hath finished, but I beleeue not, I repent not.
He hath finished, but I believe not, I Repent not.
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Euery presumptuous and hard heart so catches at Christ, as if he had finisht for all,
Every presumptuous and hard heart so Catches At christ, as if he had finished for all,
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as if he had broken downe the gates of hell, and loosed the bands of death,
as if he had broken down the gates of hell, and loosed the bans of death,
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and had made forgiuenes as common as life:
and had made forgiveness as Common as life:
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Prosperitas stultorum perdit eos, saith wise Salomon; Ease slaieth the foolish, and the prosperitie of fooles destroyeth them; yea, the confidence of prosperity.Prosperitas stultorum perdit eos, Says wise Solomon; Ease slays the foolish, and the Prosperity of Fools Destroyeth them; yea, the confidence of Prosperity.
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Thou saiest, God is mercifull, thy Sauiour bounteous, his passion absolute: all these, and yet thou maiest be condemned. Mercifull, not vniust; bountifull, not lauish;
Thou Sayest, God is merciful, thy Saviour bounteous, his passion absolute: all these, and yet thou Mayest be condemned. Merciful, not unjust; bountiful, not lavish;
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absolutely sufficient for all, not effectuall to all. Whatsoeuer God is, what art thou? Here is the doubt: Thou saiest well; Christ is the good Shepheard.
absolutely sufficient for all, not effectual to all. Whatsoever God is, what art thou? Here is the doubt: Thou Sayest well; christ is the good Shepherd.
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Wherein? He giues his life: but for whom? for his sheepe. What is this to thee? While thou art secure, prophane, impenitent, thou art a Wolfe or a Goat: My sheepe heare my voyce:
Wherein? He gives his life: but for whom? for his sheep. What is this to thee? While thou art secure, profane, impenitent, thou art a Wolf or a Goat: My sheep hear my voice:
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what is his voice, but his precepts? Where is thine obedience to his commandements? If thou wilt not heare his Law, neuer harken to his Gospell.
what is his voice, but his Precepts? Where is thine Obedience to his Commandments? If thou wilt not hear his Law, never harken to his Gospel.
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Here is no more mercy for thee, than if there were no Sauiour. He hath finished, for those in whom he hath begunne:
Here is no more mercy for thee, than if there were no Saviour. He hath finished, for those in whom he hath begun:
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if thou haue no beginnings of grace as yet, hope not for euer finishing of saluation:
if thou have no beginnings of grace as yet, hope not for ever finishing of salvation:
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Come to me all ye that are heauy laden, saith Christ: thou shalt get nothing, if thou come when he calls thee not.Come to me all you that Are heavy laden, Says christ: thou shalt get nothing, if thou come when he calls thee not.
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Thou art not called, and canst not be refreshed, vnlesse thou be laden, not with sinne (this alone keepes thee away from God) but with conscience of sinne:
Thou art not called, and Canst not be refreshed, unless thou be laden, not with sin (this alone keeps thee away from God) but with conscience of sin:
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A broken and a contrite heart, O God, thou wilt not despise. Is thy heart wounded with thy sinne? doth griefe and hatred striue within thee,A broken and a contrite heart, Oh God, thou wilt not despise. Is thy heart wounded with thy sin? does grief and hatred strive within thee,
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whether shall be more? Are the desires of thy soule with God? Doest thou long for holinesse, complaine of thy imperfections, struggle against thy corruptions? Thou art the man, feare not, It is finished. That Law which thou wouldest haue kept,
whither shall be more? are the Desires of thy soul with God? Dost thou long for holiness, complain of thy imperfections, struggle against thy corruptions? Thou art the man, Fear not, It is finished. That Law which thou Wouldst have kept,
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and couldest not, thy Sauiour could, and did keepe for thee:
and Couldst not, thy Saviour could, and did keep for thee:
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that saluation which thou couldest neuer worke-out alone (alas, poore impotent creatures, what can we doe towards heauen without him, which cannot moue on earth but in him?) hee alone for thee hath finished.
that salvation which thou Couldst never workout alone (alas, poor impotent creatures, what can we do towards heaven without him, which cannot move on earth but in him?) he alone for thee hath finished.
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Looke vp therefore boldly to the throne of God, and vpon the truth of thy repentance and faith, know that there is no quarrell against thee in heauen, nothing but peace and ioy. All is finished.
Look up Therefore boldly to the throne of God, and upon the truth of thy Repentance and faith, know that there is no quarrel against thee in heaven, nothing but peace and joy. All is finished.
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He would be spitted on, that he might wash thee; he would be couered with scornefull robes that thy sinnes might be couered;
He would be spitted on, that he might wash thee; he would be covered with scornful robes that thy Sins might be covered;
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he would bee whipped, that thy soule might not be scourged eternally; he would thirst, that thy soule might be satisfied;
he would be whipped, that thy soul might not be scourged eternally; he would thirst, that thy soul might be satisfied;
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he would beare all his Fathers wrath, that thou mightest beare none; he would yeeld to death, that thou mightest neuer taste of it;
he would bear all his Father's wrath, that thou Mightest bear none; he would yield to death, that thou Mightest never taste of it;
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hee would bee in sense for a time as forsaken of his Father, that thou mightest be receiued for euer.
he would be in sense for a time as forsaken of his Father, that thou Mightest be received for ever.
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Now bid thy soule returne to her rest, and enioyne it Dauids taske: Praise the Lord, O my soule;
Now bid thy soul return to her rest, and enjoin it David task: Praise the Lord, Oh my soul;
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and, What shall I render to the Lord for all his benefits? I will take the cup of saluation,
and, What shall I render to the Lord for all his benefits? I will take the cup of salvation,
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and call vpon the Name of the Lord. and call upon the Name of the Lord.
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And, as rauisht from thy selfe with the sweet apprehension of this mercy, call all the other creatures to the fellowship of this ioy, with that diuine Esay: Reioyce, O yee heauens,
And, as ravished from thy self with the sweet apprehension of this mercy, call all the other creatures to the fellowship of this joy, with that divine Isaiah: Rejoice, Oh ye heavens,
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for the Lord hath done it: shout ye lower parts of the earth, burst forth into praises yee mountaines:
for the Lord hath done it: shout you lower parts of the earth, burst forth into praises ye Mountains:
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for the Lord hath redeemed Iacob, and will bee glorified in Israel. And euen now begin that heauenly Song, which shall neuer end with those glorified Saints;for the Lord hath redeemed Iacob, and will be glorified in Israel. And even now begin that heavenly Song, which shall never end with those glorified Saints;
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Praise, and honour, and glory, and power, be to Him that sitteth vpon the Throne, and to the Lambe for euermore. Praise, and honour, and glory, and power, be to Him that Sitteth upon the Throne, and to the Lamb for evermore.
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Thus our speech of Christs last word is finished. His last act accompanied his words: our speech must follow it.
Thus our speech of Christ last word is finished. His last act accompanied his words: our speech must follow it.
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Let it not want your deuout and carefull attention; He bowed and gaue vp the ghost.
Let it not want your devout and careful attention; He bowed and gave up the ghost.
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The Crosse was a slow death, and had more paine than speed; whence a second violence must dispatch the crucified:
The Cross was a slow death, and had more pain than speed; whence a second violence must dispatch the Crucified:
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their bones must be broken, that their hearts might breake. Our Sauiour stayes not deaths leisure, but willingly and couragiously meets him in the way;
their bones must be broken, that their hearts might break. Our Saviour stays not death's leisure, but willingly and courageously meets him in the Way;
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and like a Champion that scornes to be ouercome, yea, knowes hee cannot be, yeeldeth in the middest of his strength, that he might by dying, vanquish death. Hee bowed and gaue vp:
and like a Champion that scorns to be overcome, yea, knows he cannot be, yields in the midst of his strength, that he might by dying, vanquish death. He bowed and gave up:
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Not bowing, because he had giuen vp, but because he would. Hee cryed with a loud voyce, saith Matthew. Nature was strong, he might haue liued;
Not bowing, Because he had given up, but Because he would. He cried with a loud voice, Says Matthew. Nature was strong, he might have lived;
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but he gaue vp the ghost, and would die, to shew himselfe Lord of life and death. Oh wondrous example!
but he gave up the ghost, and would die, to show himself Lord of life and death. O wondrous Exampl!
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hee that gaue life to his enemies, gaue vp his owne: he giues them to liue, that persecute and hate him;
he that gave life to his enemies, gave up his own: he gives them to live, that persecute and hate him;
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and himselfe will die the whiles for those that hate him. Hee bowed and gaue vp: not they;
and himself will die the while for those that hate him. He bowed and gave up: not they;
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they might crowne his head, they could not bow it: they might vex his spirit, not take it away:
they might crown his head, they could not bow it: they might vex his Spirit, not take it away:
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they could not doe that without leaue; this they could not doe, because they had no leaue.
they could not do that without leave; this they could not do, Because they had no leave.
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Hee alone would bow his head, and giue vp his ghost: I haue power to lay downe my life.
He alone would bow his head, and give up his ghost: I have power to lay down my life.
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Man gaue him not his life; man could not bereaue it. No man takes it from mee.
Man gave him not his life; man could not bereave it. No man Takes it from me.
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Alas, who could? The High Priests forces, when they came against him armed, he said but, I am he, they flee, and fall backward.
Alas, who could? The High Priests forces, when they Come against him armed, he said but, I am he, they flee, and fallen backward.
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How easie a breath disperst his enemies? whom hee might as easily haue bidden the earth,
How easy a breath dispersed his enemies? whom he might as Easily have bidden the earth,
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yea, hell to swallow, or fire from heauen to deuoure. Who commanded the Deuils and they obeyed, could not haue beene attached by men:
yea, hell to swallow, or fire from heaven to devour. Who commanded the Devils and they obeyed, could not have been attached by men:
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he must giue not onely leaue, but power to apprehend himselfe, else they had not liued to take him:
he must give not only leave, but power to apprehend himself, Else they had not lived to take him:
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hee is laid hold of, Peter fights: Put vp, saith Christ;
he is laid hold of, Peter fights: Put up, Says christ;
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Thinkest thou that I cannot pray to my Father, and hee will giue me more than twelue Legions of Angels? What an Army were here? more then threescore and twelue thousand Angels,Thinkest thou that I cannot pray to my Father, and he will give me more than twelue Legions of Angels? What an Army were Here? more then threescore and twelue thousand Angels,
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and euery Angell able to subdue a world of men: he could, but would not be rescued;
and every Angel able to subdue a world of men: he could, but would not be rescued;
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he is led by his owne power, not by his enemies; and stands now before Pilate, like the scorne of men;
he is led by his own power, not by his enemies; and Stands now before Pilate, like the scorn of men;
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crowned, robbed, scourged, with an Ecce homo; Yet thou couldst haue no power against me, vnlesse it were giuen thee from aboue.
crowned, robbed, scourged, with an Ecce homo; Yet thou Couldst have no power against me, unless it were given thee from above.
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Behold, he himselfe must giue Pilate power against himselfe, else he could not be condemned: he will be condemned, lifted vp, nailed; yet no death without himselfe.
Behold, he himself must give Pilate power against himself, Else he could not be condemned: he will be condemned, lifted up, nailed; yet no death without himself.
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Hee shall giue his soule an offering for sinne. Esay 53.10. No action, that sauours of constraint, can be meritorious:He shall give his soul an offering for sin. Isaiah 53.10. No actium, that savours of constraint, can be meritorious:
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he would deserue, therefore he would suffer and die: Hee bowed his head, and gaue vp the ghost. O gracious and bountifull Sauiour:
he would deserve, Therefore he would suffer and die: He bowed his head, and gave up the ghost. Oh gracious and bountiful Saviour:
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hee might haue kept his soule within his teeth, in spight of all the world; the weaknesse of God is stronger than men:
he might have kept his soul within his teeth, in spite of all the world; the weakness of God is Stronger than men:
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and if he had but spoken the word, the heauens and earth should haue vanisht away before him: but hee would not.
and if he had but spoken the word, the heavens and earth should have vanished away before him: but he would not.
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Behold, when hee saw, that impotent man could not take away his soule, he gaue it vp,
Behold, when he saw, that impotent man could not take away his soul, he gave it up,
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and would die, that we might liue. See here a Sauiour, that can contemne his owne life for ours;
and would die, that we might live. See Here a Saviour, that can contemn his own life for ours;
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and cares not to be dissolued in himselfe, that we might be vnited to his Father.
and Cares not to be dissolved in himself, that we might be united to his Father.
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Skin for skin, saith the Deuill, and all that hee hath, a man will giue for his life. Skin for skin, Says the devil, and all that he hath, a man will give for his life.
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Loe here, to proue Sathan a lyer, skinne and life and all hath Christ Iesus giuen for vs. Wee are besotted with the earth,
Lo Here, to prove Sathan a liar, skin and life and all hath christ Iesus given for us we Are besotted with the earth,
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and make base shifts to liue;
and make base shifts to live;
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one with a maimed bodie, another with a periured soule, a third with a rotten name:
one with a maimed body, Another with a perjured soul, a third with a rotten name:
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and how many had rather neglect their soule than their life, and will rather renounce and curse God,
and how many had rather neglect their soul than their life, and will rather renounce and curse God,
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than die? It is a shame to tell; Many of vs Christians doat vpon life, and tremble at death;
than die? It is a shame to tell; Many of us Christians dote upon life, and tremble At death;
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and shew our selues fooles in our excesse of loue, cowards in our feare. Peter denies Christ thrice, and forsweares him;
and show our selves Fools in our excess of love, cowards in our Fear. Peter Denies christ thrice, and forswears him;
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Marcellinus twice casts graines of incense into the Idols fire; Ecebolius turnes thrice; Spira reuolts and despaires:Marcellinus twice Cast grains of incense into the Idols fire; Ecebolius turns thrice; Spira revolts and despairs:
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Oh let mee liue, saith the fearefull soule.
O let me live, Says the fearful soul.
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Whither doest thou reserue thy selfe, thou weake and timorous creature? or what wouldest thou doe with thy selfe? Thou hast not thus learned Christ:
Whither dost thou reserve thy self, thou weak and timorous creature? or what Wouldst thou do with thy self? Thou hast not thus learned christ:
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he died voluntarily for thee, thou wilt not be forced to die for him: he gaue vp the ghost for thee;
he died voluntarily for thee, thou wilt not be forced to die for him: he gave up the ghost for thee;
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thou wilt not let others take it from thee for him, thou wilt not let him take it for himselfe.
thou wilt not let Others take it from thee for him, thou wilt not let him take it for himself.
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When I looke backe to the first Christians, and compare their zealous contempt of death with our backwardnesse;
When I look back to the First Christians, and compare their zealous contempt of death with our backwardness;
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I am at once amazed and ashamed:
I am At once amazed and ashamed:
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I see there euen women (the feebler sex) running with their little ones in their armes,
I see there even women (the feebler sex) running with their little ones in their arms,
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for the preferment of Martyrdome, and ambitiously striuing for the next blow.
for the preferment of Martyrdom, and ambitiously striving for the next blow.
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I see holy and tender Virgins, chusing rather a sore and shamefull death, than honourable Espousals.
I see holy and tender Virgins, choosing rather a soar and shameful death, than honourable Espousals.
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I heare the blessed Martyrs, intreating their tyrants and tormentors for the honour of dying. Ignatius, amongst the rest, fearing lest the beasts will not deuoure him;
I hear the blessed Martyrs, entreating their Tyrants and tormentors for the honour of dying. Ignatius, among the rest, fearing lest the beasts will not devour him;
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and vowing the first violence to them, that he might bee dispatched.
and vowing the First violence to them, that he might be dispatched.
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And what lesse courage was there in our memorable and glorious fore-fathers of the last of this age? and doe we, their cold and feeble off-spring, looke pale at the face of a faire and naturall death;
And what less courage was there in our memorable and glorious Forefathers of the last of this age? and do we, their cold and feeble offspring, look pale At the face of a fair and natural death;
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abhorre the violent, though for Christ? Alas, how haue we gathered rust with our long peace? Our vnwillingnesse is from inconsideration, from distrust.
abhor the violent, though for christ? Alas, how have we gathered rust with our long peace? Our unwillingness is from inconsideration, from distrust.
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Looke but vp to Christ Iesus vpon his Crosse, and see him bowing his head, and breathing out his soule, and these feares shall vanish:
Look but up to christ Iesus upon his Cross, and see him bowing his head, and breathing out his soul, and these fears shall vanish:
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he died, and wouldest thou liue? hee gaue vp the ghost, and wouldest thou keepe it? whom wouldest thou follow,
he died, and Wouldst thou live? he gave up the ghost, and Wouldst thou keep it? whom Wouldst thou follow,
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if not thy Redeemer? If thou die not, if not willingly, thou goest contrary to him, and shalt neuer meet him.
if not thy Redeemer? If thou die not, if not willingly, thou goest contrary to him, and shalt never meet him.
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Though thou shouldest euery day die a death, for him, thou couldest neuer requite his one death: Though thou Shouldst every day die a death, for him, thou Couldst never requite his one death:
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and doest thou sticke at one? Euery word hath his force, both to him and thee:
and dost thou stick At one? Every word hath his force, both to him and thee:
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he died, which is Lord of life, and commander of death; thou art but a tenant of life, a subiect of death:
he died, which is Lord of life, and commander of death; thou art but a tenant of life, a Subject of death:
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and yet it was not a dying, but a giuing vp;
and yet it was not a dying, but a giving up;
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not of a vanishing and airy breath, but of a spirituall soule, which after separation, hath an entire life in it selfe. Hee gaue vp the Ghost:
not of a vanishing and airy breath, but of a spiritual soul, which After separation, hath an entire life in it self. He gave up the Ghost:
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hee died, that hath both ouercome, and sanctified, and sweetned death. What fearest thou? Hee hath pull'd out the sting and malignity of death:
he died, that hath both overcome, and sanctified, and sweetened death. What Fearest thou? He hath pulled out the sting and malignity of death:
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If thou bee a Christian, carry it in thy bosome, it hurts thee not.
If thou be a Christian, carry it in thy bosom, it hurts thee not.
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Darest thou not trust thy Redeemer? If hee had not died, Death had beene a Tyrant: now hee is a slaue.
Darest thou not trust thy Redeemer? If he had not died, Death had been a Tyrant: now he is a slave.
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O Death where is thy sting? O Graue where is thy victory? Yet the Spirit of God saith not, hee died,Oh Death where is thy sting? O Grave where is thy victory? Yet the Spirit of God Says not, he died,
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but gaue vp the ghost. The very Heathen Poet saith; Hee durst not say, that a good man dies.
but gave up the ghost. The very Heathen Poet Says; He durst not say, that a good man die.
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It is worth the noting (me thinkes) that when Saint Luke would describe to vs the death of Annanias and Sapphir•, hee saith (NONLATINALPHABET) hee expired: but when Saint Iohn would describe Christs death, hee saith, NONLATINALPHABET, He gaue vp the ghost:
It is worth the noting (me thinks) that when Saint Lycia would describe to us the death of Ananias and Sapphir•, he Says () he expired: but when Saint John would describe Christ death, he Says,, He gave up the ghost:
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How? How gaue he it vp, and whither? So, as after a sort he retained it:
How? How gave he it up, and whither? So, as After a sort he retained it:
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his soule parted from his body; his Godhead was neuer distracted either from soule or body:
his soul parted from his body; his Godhead was never distracted either from soul or body:
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this vnion is not in nature, but in person. If the natures of Christ could be diuided, each would haue his subsistence;
this Union is not in nature, but in person. If the nature's of christ could be divided, each would have his subsistence;
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so there should be more persons. God forbid, one of the natures thereof may haue a separation in it selfe: the soule from the body:
so there should be more Persons. God forbid, one of the nature's thereof may have a separation in it self: the soul from the body:
av a-acp vmd vbi dc n2. np1 vvb, crd pp-f dt n2 av vmb vhi dt n1 p-acp pn31 n1: dt n1 p-acp dt n1:
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one nature cannot bee separate from other, or either nature from the person. If you cannot conceiue, wonder:
one nature cannot be separate from other, or either nature from the person. If you cannot conceive, wonder:
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the Sonne of God hath wedded vnto himselfe our humanity, without all possibility of diuorce;
the Son of God hath wedded unto himself our humanity, without all possibility of divorce;
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the body hangs on the Crosse, the soule is yeelded, the Godhead is 〈 ◊ 〉 vnited to them both; acknowledges, sustaines them both.
the body hangs on the Cross, the soul is yielded, the Godhead is 〈 ◊ 〉 united to them both; acknowledges, sustains them both.
dt n1 vvz p-acp dt n1, dt n1 vbz vvn, dt n1 vbz 〈 sy 〉 j-vvn p-acp pno32 d; vvz, vvz pno32 d.
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The soule in his agony foules not the presence of the Godhead; the body vpon the Crosse •••les not the presence of the soule.
The soul in his agony fowls not the presence of the Godhead; the body upon the Cross •••les not the presence of the soul.
dt n1 p-acp po31 n1 n2 xx dt n1 pp-f dt n1; dt n1 p-acp dt n1 vvz xx dt n1 pp-f dt n1.
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Yet as the Fathers of Chalcedon say truly, (NONLATINALPHABET) indiuisibly, inseparably is the Godhead, with both of these, still and euer, one and the same person.
Yet as the Father's of Chalcedon say truly, () indivisibly, inseparably is the Godhead, with both of these, still and ever, one and the same person.
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The Passion of Christ (as Augustine ) was the sleepe of his Diuinity: so I may say, The death of Christ was the sleepe of his humanitie.
The Passion of christ (as Augustine) was the sleep of his Divinity: so I may say, The death of christ was the sleep of his humanity.
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If hee sleepe, hee shall doe well, said that Disciple, of Lazarus. Death was too weake to dissolue the eternall bonds of this heauenly coniunction.If he sleep, he shall do well, said that Disciple, of Lazarus. Death was too weak to dissolve the Eternal bonds of this heavenly conjunction.
cs pns31 vvb, pns31 vmb vdi av, vvd cst n1, pp-f np1. n1 vbds av j pc-acp vvi dt j n2 pp-f d j n1.
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Let not vs Christians goe too much by sense; wee may bee firmely knit to God, and not feele it:
Let not us Christians go too much by sense; we may be firmly knit to God, and not feel it:
vvb xx pno12 njpg2 vvi av av-d p-acp n1; pns12 vmb vbi av-j vvn p-acp np1, cc xx vvi pn31:
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thou canst not hope to be so neere thy God, as Christ was, vnited personally:
thou Canst not hope to be so near thy God, as christ was, united personally:
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thou canst not feare, that God should seeme more absent from thee, than he did from his own Son:
thou Canst not Fear, that God should seem more absent from thee, than he did from his own Son:
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yet was he still one with both body and soule, when they were diuided from themselues;
yet was he still one with both body and soul, when they were divided from themselves;
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when he was absent to sense, he was present to faith; when absent in vision, yet in vnion one and the same:
when he was absent to sense, he was present to faith; when absent in vision, yet in Union one and the same:
q-crq pns31 vbds j p-acp n1, pns31 vbds j p-acp n1; c-crq j p-acp n1, av p-acp n1 crd cc dt d:
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so will he be to thy soule, when hee is at worst. Hee is thine, and thou are his:
so will he be to thy soul, when he is At worst. He is thine, and thou Are his:
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if thy hold seeme loosened, his is not. When temptations will not let thee see him, he sees thee, and possesses thee;
if thy hold seem loosened, his is not. When temptations will not let thee see him, he sees thee, and Possesses thee;
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onely beleeue thou against sense, aboue hope; and though he kill thee, yet trust in him.
only believe thou against sense, above hope; and though he kill thee, yet trust in him.
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Whither gaue he it vp? Himselfe expresses; Father into thy hands; And, This day shalt thou be with mee in Paradise.
Whither gave he it up? Himself Expresses; Father into thy hands; And, This day shalt thou be with me in Paradise.
q-crq vvd pns31 pn31 a-acp? px31 vvz; n1 p-acp po21 n2; cc, d n1 vm2 pns21 vbi p-acp pno11 p-acp n1.
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It is iustice to restore whence wee receiue; Into thy hands. Hee knew where it should be both safe and happy: True;
It is Justice to restore whence we receive; Into thy hands. He knew where it should be both safe and happy: True;
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he might bee bold (thou sayest) as the Sonne with the Father. The seruants haue done so;
he might be bold (thou Sayest) as the Son with the Father. The Servants have done so;
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Dauid before him, Stephen after him. And lest we should not thinke it our common right;David before him, Stephen After him. And lest we should not think it our Common right;
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Father (saith hee) I will that those thou hast giuen mee, may bee with mee, euen where I am: Father (Says he) I will that those thou hast given me, may be with me, even where I am:
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he wils it, therefore it must bee. It is not presumption, but faith, to charge God with thy spirit;
he wills it, Therefore it must be. It is not presumption, but faith, to charge God with thy Spirit;
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neither can there euer be any beleeuing soule so meane, that he should refuse it; all the feare is in thy selfe:
neither can there ever be any believing soul so mean, that he should refuse it; all the Fear is in thy self:
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how canst thou trust thy iewell with a stranger? What sudden familiarity is this? God hath beene with thee,
how Canst thou trust thy jewel with a stranger? What sudden familiarity is this? God hath been with thee,
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and gone by thee, thou hast not saluted him: and now in all the haste, thou bequeathest thy soule to him:
and gone by thee, thou hast not saluted him: and now in all the haste, thou bequeathest thy soul to him:
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On what acquaintance? How desperate is this carelesnesse? If thou haue but a little money,
On what acquaintance? How desperate is this carelessness? If thou have but a little money,
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whether thou keepe it, thou layest it vp in thy Temple of trust; or whether thou let it, thou art sure of good assurance, sound bonds.
whither thou keep it, thou layest it up in thy Temple of trust; or whither thou let it, thou art sure of good assurance, found bonds.
cs pns21 vvb pn31, pns21 vv2 pn31 a-acp p-acp po21 n1 pp-f n1; cc cs pns21 vvb pn31, pns21 vb2r j pp-f j n1, j n2.
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If but a little land, how carefully doest thou make firme conueiances to thy desired heires? If goods, thy Will hath taken secure order, who shall enioy them:
If but a little land, how carefully dost thou make firm conveyances to thy desired Heirs? If goods, thy Will hath taken secure order, who shall enjoy them:
cs p-acp dt j n1, c-crq av-j vd2 pns21 vvi j n2 p-acp po21 j-vvn n2? cs n2-j, po21 n1 vhz vvn j n1, r-crq vmb vvi pno32:
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Wee need not teach you Citizens to make sure worke for your estates. If children, thou disposest of them in trades, with portions:
we need not teach you Citizens to make sure work for your estates. If children, thou disposest of them in trades, with portions:
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onely of thy soule (which is thy selfe) thou knowest not what shall become.
only of thy soul (which is thy self) thou Knowest not what shall become.
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The world must haue it no more; thy selfe wouldest keepe it, but thou knowest thou canst not:
The world must have it no more; thy self Wouldst keep it, but thou Knowest thou Canst not:
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Sathan would haue it, & thou knowest not whether he shall thou wouldest haue God haue it,
Sathan would have it, & thou Knowest not whither he shall thou Wouldst have God have it,
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and thou knowest not whether he will:
and thou Knowest not whither he will:
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yea, thy heart is now ready with Pharaoh to say, Who is the Lord? O the fearefull and miserable estate of that man, that must part with his soule, he knowes not whither:
yea, thy heart is now ready with Pharaoh to say, Who is the Lord? Oh the fearful and miserable estate of that man, that must part with his soul, he knows not whither:
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which if thou wouldest auoid, (as this very warning shall iudge thee if thou doe not) be acquainted with God in thy life, that thou mayest make him the Guardian of thy soule in thy death.
which if thou Wouldst avoid, (as this very warning shall judge thee if thou do not) be acquainted with God in thy life, that thou Mayest make him the Guardian of thy soul in thy death.
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Giuen vp it must needs be, but to him that hath gouerned it:
Given up it must needs be, but to him that hath governed it:
vvn p-acp pn31 vmb av vbi, cc-acp p-acp pno31 cst vhz vvn pn31:
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if thou haue giuen it to Sathan in thy life, how canst thou hope God will in thy death entertaine it? Did you not hate me,
if thou have given it to Sathan in thy life, how Canst thou hope God will in thy death entertain it? Did you not hate me,
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and expell mee out of my fathers house? how then come yee to mee now in this time of your tribulation, said Iephta to the men of Gilead. No, no, either giue vp thy soule to God while he cals for it in his word, in the prouocations of his loue, in his afflictions, in the holy motion of his spirit to thine:and expel me out of my Father's house? how then come ye to me now in this time of your tribulation, said Jephtha to the men of Gilead. No, no, either give up thy soul to God while he calls for it in his word, in the provocations of his love, in his afflictions, in the holy motion of his Spirit to thine:
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or else when thou wouldest giue it, he will none of it, but as a Iudge to deliuer it to the Tormentor.
or Else when thou Wouldst give it, he will none of it, but as a Judge to deliver it to the Tormentor.
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What should God doe with an vncleane, drunken, prophane, proud, couetous soule? Without holinesse, it is no seeing of God.
What should God do with an unclean, drunken, profane, proud, covetous soul? Without holiness, it is no seeing of God.
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Depart from me, ye wicked, I know ye not: Goe to the gods you haue serued.Depart from me, you wicked, I know you not: Go to the God's you have served.
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See how God is euen with men: they had, in the time of the Gospell;
See how God is even with men: they had, in the time of the Gospel;
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said to the holy name of Israel, Depart from vs; now in the time of iudgement, he saith to them, Depart from me: They would not know God when they might:
said to the holy name of Israel, Depart from us; now in the time of judgement, he Says to them, Depart from me: They would not know God when they might:
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now God will not know them when they would.
now God will not know them when they would.
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Now therefore (beloued) if thou wouldst not haue God scorne the offer of thy death-bed, fit thy soule for him in thy health; furnish it with grace;
Now Therefore (Beloved) if thou Wouldst not have God scorn the offer of thy deathbed, fit thy soul for him in thy health; furnish it with grace;
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iniure it to a sweet conuersation with the God of heauen:
injure it to a sweet Conversation with the God of heaven:
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then mayest thou boldly giue it vp, and hee shall as gratiously receiue it, yea fetch it by his Angels to his glory. Hee gaue vp the ghost.
then Mayest thou boldly give it up, and he shall as graciously receive it, yea fetch it by his Angels to his glory. He gave up the ghost.
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We must doe as he did: not all with the same successe. Giuing vp, supposes a receiuing, a returning.
We must do as he did: not all with the same success. Giving up, supposes a receiving, a returning.
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This inmate that we haue in our bosome is sent to lodge here for a time, may not dwell here alwayes.
This inmate that we have in our bosom is sent to lodge Here for a time, may not dwell Here always.
d n1 cst pns12 vhb p-acp po12 n1 vbz vvn pc-acp vvi av p-acp dt n1, vmb xx vvi av av.
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The •ight of this tenure is the Lords, not ours: As hee said of the hatcher;
The •ight of this tenure is the lords, not ours: As he said of the hatcher;
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It is but lent, it must be restored: It is ours to keepe, his to dispose and require.It is but lent, it must be restored: It is ours to keep, his to dispose and require.
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See and consider both our priuilege and charge. It is not with vs as with bruit creatures:
See and Consider both our privilege and charge. It is not with us as with bruit creatures:
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wee haue a liuing ghost to informe vs, which yet is not ours, (and alas, what is ours,
we have a living ghost to inform us, which yet is not ours, (and alas, what is ours,
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if our soules be not?) but must be giuen vp to him that gaue it.
if our Souls be not?) but must be given up to him that gave it.
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Why doe wee liue as those that tooke no keepe of so glorious a guest? as those that should neuer part with it,
Why do we live as those that took no keep of so glorious a guest? as those that should never part with it,
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as those that thinke it giuen them to spend, not to returne with a reckoning?
as those that think it given them to spend, not to return with a reckoning?
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If thou hadst no soule, if a mortall one, if thine owne, if neuer to bee required,
If thou Hadst no soul, if a Mortal one, if thine own, if never to be required,
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how couldst thou liue but sensually? Oh remember but who thou art, what thou hast, and whither thou must;
how Couldst thou live but sensually? O Remember but who thou art, what thou hast, and whither thou must;
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and thou shalt liue like thy selfe, while thou art, and giue vp thy ghost confidently,
and thou shalt live like thy self, while thou art, and give up thy ghost confidently,
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when thou shalt cease to be. Neither is there here more certainty of our departure, than comfort.
when thou shalt cease to be. Neither is there Here more certainty of our departure, than Comfort.
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Carry this with thee to thy death-bed, and see if it can refresh thee, when all the world cannot giue thee one dram of comfort.
Carry this with thee to thy deathbed, and see if it can refresh thee, when all the world cannot give thee one dram of Comfort.
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Our spirit is our dearest riches: if wee should lose it, here were iust cause of griefe.
Our Spirit is our dearest riches: if we should loose it, Here were just cause of grief.
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Howle and lament, if thou thinkest thy soule perisheth: it is not forfeited, but surrendered.
Howle and lament, if thou Thinkest thy soul Perishes: it is not forfeited, but surrendered.
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How safely doth our soule passe thorow the gates of death, without any impeachment, while it is in the hand of the Almighty? Woe were vs,
How safely does our soul pass thorough the gates of death, without any impeachment, while it is in the hand of the Almighty? Woe were us,
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if he did not keepe it while we haue it; much more when wee restore it.
if he did not keep it while we have it; much more when we restore it.
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We giue it vp to the same hands that created, infused, redeemed, renewed; that doe protect, preserue, establish, and will crowne it:
We give it up to the same hands that created, infused, redeemed, renewed; that do Pact, preserve, establish, and will crown it:
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I know whom I haue beleeued, and am perswaded that hee is able to keepe that which I haue committed to him against that day. I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him against that day.
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O secure and happy estate of the godly: O blessed exchange of our condition:
Oh secure and happy estate of the godly: Oh blessed exchange of our condition:
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while our soule dwels in our breast, how is it subiect to infinite miseries, distempered with passions, charged with sinne, vexed with tentations? aboue, none of these,
while our soul dwells in our breast, how is it Subject to infinite misery's, distempered with passion, charged with sin, vexed with tentations? above, none of these,
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how should it be otherwise? This is our pilgrimage, that our home: this our wildernesse, that our land of promise:
how should it be otherwise? This is our pilgrimage, that our home: this our Wilderness, that our land of promise:
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this our bondage, that our kingdome: our impotency causeth this our sorrow.
this our bondage, that our Kingdom: our impotency Causes this our sorrow.
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When our soule is once giuen vp, what euill shall reach vnto heauen, and wrestle with the Almighty? Our lothnesse to giue vp, comes from our ignorance and infidelity.
When our soul is once given up, what evil shall reach unto heaven, and wrestle with the Almighty? Our loathness to give up, comes from our ignorance and infidelity.
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No man goes vnwillingly to a certaine preferment. I desire to bee dissolued, saith Paul; I haue serued thee, I haue beleeued thee,
No man Goes unwillingly to a certain preferment. I desire to be dissolved, Says Paul; I have served thee, I have believed thee,
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and now I come to thee, saith Luther. The voyce of Saints, not of men.and now I come to thee, Says Luther. The voice of Saints, not of men.
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If thine heart can say thus, thou shalt not need to intreat with old Hilari••, Egredere mea anima, egredere, quid times? Goe thy wayes forth my soule, goe forth, what fearest thou? but it shall flie vp alone cheerefully from thee,
If thine heart can say thus, thou shalt not need to entreat with old Hilari••, go forth mea anima, Go forth, quid times? Go thy ways forth my soul, go forth, what Fearest thou? but it shall fly up alone cheerfully from thee,
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and giue vp it selfe into the armes of God, as a faithfull Creator and Redeemer.
and give up it self into the arms of God, as a faithful Creator and Redeemer.
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This earth is not the element of thy soule, it is not where it should be:
This earth is not the element of thy soul, it is not where it should be:
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It shall be no lesse thine, when it is more the owners. Thinke now seriously of this point;
It shall be no less thine, when it is more the owners. Think now seriously of this point;
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Gods Angell is abroad, and strikes on all sides; we know not which of our turnes shall be the next:
God's Angel is abroad, and strikes on all sides; we know not which of our turns shall be the next:
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we are sure, we carry deaths enow within vs. If we bee ready, our day cannot come too soone.
we Are sure, we carry death's enough within us If we be ready, our day cannot come too soon.
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Stirre vp thy soule to an heauenly cheerefulnesse, like thy Sauiour: Know but whither thou art going;
Stir up thy soul to an heavenly cheerfulness, like thy Saviour: Know but whither thou art going;
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and thou canst not but, with diuine Paul; say from our Sauiours mouth, euen in this sense:
and thou Canst not but, with divine Paul; say from our Saviour's Mouth, even in this sense:
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It is a more blessed thing to giue, than to receiue. God cannot abide an vnwilling guest:It is a more blessed thing to give, than to receive. God cannot abide an unwilling guest:
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giue vp that spirit to him, which he hath giuen thee;
give up that Spirit to him, which he hath given thee;
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and he will both receiue what thou giuest, and giue it thee againe, with that glory and happinesse, which can neuer be conceiued, and shall neuer bee ended.
and he will both receive what thou givest, and give it thee again, with that glory and happiness, which can never be conceived, and shall never be ended.
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Euen so LORD IESVS come quickly.
Eve so LORD JESUS come quickly.
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A FAREWELL SERMON. REVEL. 21.3.
A FAREWELL SERMON. REVEL. 21.3.
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And I heard a great voyce from heauen, saying, Behold the Tabernacle of God is with men,
And I herd a great voice from heaven, saying, Behold the Tabernacle of God is with men,
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and he will dwell with them, and they shall be his people, and God himselfe shall bee their God with them.
and he will dwell with them, and they shall be his people, and God himself shall be their God with them.
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And God shall wipe away all teares from their eyes, and there shall be no more death,
And God shall wipe away all tears from their eyes, and there shall be no more death,
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neither sorrow, nor crying, neither shall there be any more paine, for the first things are passed.
neither sorrow, nor crying, neither shall there be any more pain, for the First things Are passed.
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And he that sate vpon the throne said; Behold, I make all things new.
And he that sat upon the throne said; Behold, I make all things new.
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IT is no wonder, if this place, as it is (for the present) the Well-head of sorrow to all Christendome, haue sent forth abundance of waters of teares.
IT is no wonder, if this place, as it is (for the present) the Wellhead of sorrow to all Christendom, have sent forth abundance of waters of tears.
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And perhaps, you may expect, that as the trumpets of our late heauy funerall solemnity, sounded basest and dolefullest at the last,
And perhaps, you may expect, that as the trumpets of our late heavy funeral solemnity, sounded Basest and dolefullest At the last,
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so my speech being the last publike breath of this sad dissoluing Family, should bee most passionately sorrowfull.
so my speech being the last public breath of this sad dissolving Family, should be most passionately sorrowful.
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And surely I could easily obtaine of my selfe, out of the bitternesse of my soule, to spend my selfe in lamentations,
And surely I could Easily obtain of my self, out of the bitterness of my soul, to spend my self in lamentations,
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and to breake vp this assembly, in the violent expressions of that griefe; wherewith our hearts are already broken:
and to break up this assembly, in the violent expressions of that grief; wherewith our hearts Are already broken:
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but, I well consider, that we shall carry sorrow enough home with vs, in my silence;
but, I well Consider, that we shall carry sorrow enough home with us, in my silence;
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and that it is both more hard, and more necessarie for vs, to be led forth to the waters of comfort.
and that it is both more hard, and more necessary for us, to be led forth to the waters of Comfort.
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And because our occasions of griefe are such, as no earthly tongue can releeue vs, nor no earthly obiect;
And Because our occasions of grief Are such, as no earthly tongue can relieve us, nor no earthly Object;
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A voyce from heauen shall doe it, and a voyce leading vs from earth to heauen.
A voice from heaven shall do it, and a voice leading us from earth to heaven.
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And I heard a voyce from heauen, &c. This day is a day of note for three famous periods.And I herd a voice from heaven, etc. This day is a day of note for three famous periods.
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First, it is the day of the dissipation of this Royall Family. Then, the last day of our publike and ioynt mourning.
First, it is the day of the dissipation of this Royal Family. Then, the last day of our public and joint mourning.
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Lastly, the day of the alteration and renewing of our state, and course of life, with the New-yeere.
Lastly, the day of the alteration and renewing of our state, and course of life, with the New-yeere.
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All these meet in this Text with their cordials; and diuine remedies; Our dissipation and dissolution in these words, Behold the Tabernacle of God is with men.
All these meet in this Text with their cordials; and divine remedies; Our dissipation and dissolution in these words, Behold the Tabernacle of God is with men.
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Our mourning, God shall wipe away all teares, &c. Our change of estate, Behold, I will make all things new.
Our mourning, God shall wipe away all tears, etc. Our change of estate, Behold, I will make all things new.
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I must craue leaue to glide thorow all of these with much speed, and for (the better conueniency of our discourse) through the first, last.
I must crave leave to glide thorough all of these with much speed, and for (the better conveniency of our discourse) through the First, last.
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My speech therefore shall as it were climbe vp these six staires of doctrine. 1. That here our eyes are full of teares:
My speech Therefore shall as it were climb up these six stairs of Doctrine. 1. That Here our eyes Are full of tears:
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how else should they be wip't away? how all, vnlesse many? 2. That these teares are from sorrow;
how Else should they be wiped away? how all, unless many? 2. That these tears Are from sorrow;
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and this sorrow from death, and toyle, out of the connexion of all these. 3. That God will once free vs, both from teares which are the effect of sorrow,
and this sorrow from death, and toil, out of the connexion of all these. 3. That God will once free us, both from tears which Are the Effect of sorrow,
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and from toile and death which are the causes of it. 4. That this our freedome, must bee vpon a change;
and from toil and death which Are the Causes of it. 4. That this our freedom, must be upon a change;
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for that the first things are passed. 5. That this change shall be in our Renouation.
for that the First things Are passed. 5. That this change shall be in our Renovation.
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Behold I make all things new. Behold I make all things new.
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6. That this renouation and happy change shall be in our perpetuall fruition of the inseparable presence of God, whose Tabernacle shall be with men.
6. That this renovation and happy change shall be in our perpetual fruition of the inseparable presence of God, whose Tabernacle shall be with men.
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As those grounds that lie low are commonly moorish, this base part of the world wherein we liue, is the vale of teares, That true Bochim, As those grounds that lie low Are commonly moorish, this base part of the world wherein we live, is the vale of tears, That true Bochim,
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as the Israelites called their mourning-place: We begin our life with teares, and therefore our Lawyers define life, by weeping;
as the Israelites called their mourning-place: We begin our life with tears, and Therefore our Lawyers define life, by weeping;
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if a childe were heard cry, It is a lawfull proofe of his liuing: else if hee be dead, we say he is still-borne;
if a child were herd cry, It is a lawful proof of his living: Else if he be dead, we say he is stillborn;
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and at our parting God findes teares in our eies, which he shall wipe off.
and At our parting God finds tears in our eyes, which he shall wipe off.
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So we finde it alwayes, not onely (NONLATINALPHABET) a time of weeping, but (NONLATINALPHABET) of solemne mourning,
So we find it always, not only () a time of weeping, but () of solemn mourning,
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as Salomon puts them together, Eccl. 3.4.
as Solomon puts them together, Ecclesiastes 3.4.
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Except we be in that case that Dauid and his people were in, (and Ieremie sayes the same in his Lamentations, of the Iewes) that they wept till they could weepe no more:
Except we be in that case that David and his people were in, (and Ieremie Says the same in his Lamentations, of the Iewes) that they wept till they could weep no more:
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Here are teares at our deuotion;
Here Are tears At our devotion;
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The Altar couered with teares, Mal. 2. Teares in the bed, Dauid watered his couch with teares, Psal. 6. Teares to wash with,
The Altar covered with tears, Malachi 2. Tears in the Bed, David watered his couch with tears, Psalm 6. Tears to wash with,
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as Maries. Teares to eat, Psal. 42.3. Teares to drinke, Psal. 80. yea drunkennesse with teares, Esay 16.9. This is our destiny as we are men, but more as we are Christians, To sow in Teares;
as Mary's. Tears to eat, Psalm 42.3. Tears to drink, Psalm 80. yea Drunkenness with tears, Isaiah 16.9. This is our destiny as we Are men, but more as we Are Christians, To sow in Tears;
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and God loues these wet seed-times; they are seasonable for vs here below:
and God loves these wet seed-times; they Are seasonable for us Here below:
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Those men therefore are mistaken, that thinke to goe to heauen with dry eyes, and hope to leape immediately out of the pleasures of earth, into the Paradise of God;
Those men Therefore Are mistaken, that think to go to heaven with dry eyes, and hope to leap immediately out of the pleasures of earth, into the Paradise of God;
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insulting ouer the drouping estate of Gods distressed ones.
insulting over the drooping estate of God's distressed ones.
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As Ierome, and Bede, say of Peter, that he could not weepe while he was in the High Priests wals,
As Jerome, and Bede, say of Peter, that he could not weep while he was in the High Priests walls,
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so these men cannot weepe where they haue offended. But let them know that they must haue a time of teares;
so these men cannot weep where they have offended. But let them know that they must have a time of tears;
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and if they doe not begin with teares, they shall end with them; Woe be to them that laugh, for they shall weepe;
and if they do not begin with tears, they shall end with them; Woe be to them that laugh, for they shall weep;
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and if they will not weepe, and shake their heads here, they shall weepe and waile, and gnash their teeth hereafter:
and if they will not weep, and shake their Heads Here, they shall weep and wail, and gnash their teeth hereafter:
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Here must be teares, and that good store: All teares;
Here must be tears, and that good store: All tears;
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as riuers are called the teares of the sea, (NONLATINALPHABET) Iob 38. so must our teares be the riuers of our eyes, Psal. 119.136. and our eyes fountaines, Ier. 9.1. Here must be teares of penitence, teares of compassion, and will bee teares of sorrow:
as Rivers Are called the tears of the sea, () Job 38. so must our tears be the Rivers of our eyes, Psalm 119.136. and our eyes fountains, Jeremiah 9.1. Here must be tears of penitence, tears of compassion, and will be tears of sorrow:
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Well are those two met therefore; teares and sorrow:
Well Are those two met Therefore; tears and sorrow:
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for tho some shed teares for spight, others for ioy, as Cyprians Martyrs, Gaudium pectoris lachrymis exprimentes; yet commonly teares are the iuyce of a minde pressed with griefe;
for though Some shed tears for spite, Others for joy, as Cyprians Martyrs, Gaudium Heart Lachrymis exprimentes; yet commonly tears Are the juice of a mind pressed with grief;
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And as well doe teares, and crying, and sorrow, accompany death, either in the supposition, or the deniall; And as well do tears, and crying, and sorrow, accompany death, either in the supposition, or the denial;
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For as worldly sorrow (euen in this sense) causeth death, by drying the bones, and consuming the body:
For as worldly sorrow (even in this sense) Causes death, by drying the bones, and consuming the body:
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so death euer lightly, is a iust cause of sorrow; sorrow to nature in our selues, sorrow to ours.
so death ever lightly, is a just cause of sorrow; sorrow to nature in our selves, sorrow to ours.
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And as death is the terriblest thing, so it is the saddest thing, that befals a man.
And as death is the terriblest thing, so it is the Saddest thing, that befalls a man.
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Nature could say in the Poet, Quis matrem in funere nati Flere vetat? yea God himselfe allowed his holy Priests, to pollute themselues in mourning,
Nature could say in the Poet, Quis matrem in funere Nati Flere Vetat? yea God himself allowed his holy Priests, to pollute themselves in mourning,
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for their neerest dead friends, excepting the High Priest; which was forbidden it in figure. And the Apostle while he forbids the Thessalonians to mourne, as without hope;
for their nearest dead Friends, excepting the High Priest; which was forbidden it in figure. And the Apostle while he forbids the Thessalonians to mourn, as without hope;
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doth in a sort command their teares, but barre their immoderation.
does in a sort command their tears, but bar their immoderation.
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It was not without a speciall reference to a iudgement, that God sayes to Ezechiel, Sonne of man,
It was not without a special Referente to a judgement, that God Says to Ezechiel, Son of man,
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behold I will take from thee the pleasure of thy life with a plague, yet shalt thou neither mourne nor weepe,
behold I will take from thee the pleasure of thy life with a plague, yet shalt thou neither mourn nor weep,
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neither shall my teares runne downe.
neither shall my tears run down.
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So fit did the Iewes hold teares for Funerals, that they hired mourners, which with incomposed gestures ranne vp and downe the streets, Eccl. 12. who did also cut and lance themselues, that they might mourne in earnest, Ier. 16. That good natur'd Patriarch Isaac, mourned three yeeres for his mother,
So fit did the Iewes hold tears for Funerals, that they hired mourners, which with incomposed gestures ran up and down the streets, Ecclesiastes 12. who did also Cut and lance themselves, that they might mourn in earnest, Jeremiah 16. That good natured Patriarch Isaac, mourned three Years for his mother,
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as the Chineses doe at this day for their friends.
as the Chineses do At this day for their Friends.
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Iacob mourned two and twenty yeeres for Ioseph: and there want not some, which haue thought Adam and Eue mourned an 100. yeeres for Abel: but, who knowes not the wailings of Abel-•itzraim for Ioseph; of the valley of Megiddon for Iosiah? And if euer any corps deserued to swim it teares,Iacob mourned two and twenty Years for Ioseph: and there want not Some, which have Thought Adam and Eve mourned an 100. Years for Abel: but, who knows not the wailings of Abel-•itzraim for Ioseph; of the valley of Megiddo for Josiah? And if ever any corpse deserved to swim it tears,
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if euer any losse could command lamentation;
if ever any loss could command lamentation;
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then this of ours, yea of this whole ILAND, yea of the whole Church of God,
then this of ours, yea of this Whole ILAND, yea of the Whole Church of God,
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yea of the whole world, iustly cals for it, and truly hath it.
yea of the Whole world, justly calls for it, and truly hath it.
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O HENRY our sweet Prince, our sweet Prince HENRY, the second glory of our Nation, ornament of mankinde, hope of posterity,
Oh HENRY our sweet Prince, our sweet Prince HENRY, the second glory of our nation, ornament of mankind, hope of posterity,
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and life of our life, how doe all hearts bleed, and all eies worthily gush out, for thy losse!
and life of our life, how do all hearts bleed, and all eyes worthily gush out, for thy loss!
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A losse, that we had neither grace to feare, nor haue capacity to conceiue.
A loss, that we had neither grace to Fear, nor have capacity to conceive.
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Shall I praise him to you, who are therefore now miserable, because you did know him so well? I forbeare it, though to my paine;
Shall I praise him to you, who Are Therefore now miserable, Because you did know him so well? I forbear it, though to my pain;
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If I did not spare you, I could not so swiftly passe ouer the name,
If I did not spare you, I could not so swiftly pass over the name,
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and the vertues of that glorious Saint, our deare Master, or the aggrauation of that losse, whereof you are too sensible:
and the Virtues of that glorious Saint, our deer Master, or the aggravation of that loss, whereof you Are too sensible:
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my true commiseration shall command me silence;
my true commiseration shall command me silence;
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yet I could not but touch our sore (with this light hand) tho yet raw and bleeding:
yet I could not but touch our soar (with this Light hand) though yet raw and bleeding:
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Death (especially such a death) must haue sorrow and teares; All Nations, all succession of times shall beare a part with vs in this lamentation:
Death (especially such a death) must have sorrow and tears; All nations, all succession of times shall bear a part with us in this lamentation:
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And if wee could but as heartily haue prayed for him before, as we haue heartily wept for him since;
And if we could but as heartily have prayed for him before, as we have heartily wept for him since;
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perhaps we had not had this cause of mourning.
perhaps we had not had this cause of mourning.
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From sorrow, let vs descend to paines (which is no small cause of crying and teares) as I feare some of vs must:
From sorrow, let us descend to pains (which is no small cause of crying and tears) as I Fear Some of us must:
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the word howsoeuer it is here translated, is (NONLATINALPHABET) labour; I must confesse, labour and paine are neere one another;
the word howsoever it is Here translated, is () labour; I must confess, labour and pain Are near one Another;
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whence we say, that he which labours, takes paines;
whence we say, that he which labours, Takes pains;
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and contrarily, that a woman is in labour, or trauell, when shee is in the paine of child-birth;
and contrarily, that a woman is in labour, or travel, when she is in the pain of childbirth;
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teares cannot be wip't away whiles toile remaines; That the Israelites may leaue crying, they must bee deliuered from the brick-kilnes of Aegypt.
tears cannot be wiped away while toil remains; That the Israelites may leave crying, they must be Delivered from the Brick-kilnes of Egypt.
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Indeed, God had in our creation allotted vs labour, without paine;
Indeed, God had in our creation allotted us labour, without pain;
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but when once sinne came into the soule, paine seized vpon the bones, and the minde was possessed with a wearinesse,
but when once sin Come into the soul, pain seized upon the bones, and the mind was possessed with a weariness,
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and irksome loathing of what it must do: and euer since, sorrow and labour haue beene inseparable attendants vpon the life of man:
and irksome loathing of what it must do: and ever since, sorrow and labour have been inseparable attendants upon the life of man:
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Insomuch as God, when he would describe to vs the happy estate of the dead, does it in those termes, They shall rest from their labours:
Insomuch as God, when he would describe to us the happy estate of the dead, does it in those terms, They shall rest from their labours:
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Looke into the field, there you shall see toiling at the plough and sithe. Looke into the waters, there you see tugging at the oares and cabels.
Look into the field, there you shall see toiling At the plough and sith. Look into the waters, there you see tugging At the oars and cabels.
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Looke into the City, there you see plodding in the streets, sweating in the shops.
Look into the city, there you see plodding in the streets, sweating in the shops.
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Looke into the studies, there you see fixing of eyes, tossing of bookes, scratching the head, palenesse, infirmity.
Look into the studies, there you see fixing of eyes, tossing of books, scratching the head, paleness, infirmity.
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Looke into the Court, there you see tedious attendance, emulatory officiousnesse. All things are full of labour, and labour is full of sorrow.
Look into the Court, there you see tedious attendance, emulatory officiousness. All things Are full of labour, and labour is full of sorrow.
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If we doe nothing, idlenesse is wearisome; if any thing, worke is wearisome; in one or both of these, the best of life is consumed.
If we do nothing, idleness is wearisome; if any thing, work is wearisome; in one or both of these, the best of life is consumed.
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Who now can bee in loue with a life that hath nothing in it but crying, and teares, in the entrance; death, in the conclusion;
Who now can be in love with a life that hath nothing in it but crying, and tears, in the Entrance; death, in the conclusion;
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labour and paine in the continuance;
labour and pain in the Continuance;
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and sorrow in all these? What Gally-slaue but we would be in loue with our chaine? what prisoner would delight in his dungeon? How hath our infidelity besotted vs,
and sorrow in all these? What Galley slave but we would be in love with our chain? what prisoner would delight in his dungeon? How hath our infidelity besotted us,
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if we doe not long after that happy estate of our immortality, wherein all our teares shall be wip't away;
if we do not long After that happy estate of our immortality, wherein all our tears shall be wiped away;
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and we at once freed from labour, sorrow, and death? Now, as it is vaine to hope for this till then;
and we At once freed from labour, sorrow, and death? Now, as it is vain to hope for this till then;
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so then not to hope for it, is paganish and brutish.
so then not to hope for it, is paganish and brutish.
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He that hath tasked vs with these penances, hath vndertaken to release vs. God shall wipe away all teares.
He that hath tasked us with these penances, hath undertaken to release us God shall wipe away all tears.
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While we stay here, he keepes all our teares in a bottle, so precious is the water that is distilled from penitent eies;
While we stay Here, he keeps all our tears in a Bottle, so precious is the water that is distilled from penitent eyes;
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and because he will be sure not to faile, he notes how many drops there be, in his register. It was a pretious ointment;
and Because he will be sure not to fail, he notes how many drops there be, in his register. It was a precious ointment;
cc c-acp pns31 vmb vbi j xx pc-acp vvi, pns31 vvz c-crq d n2 pc-acp vbi, p-acp po31 n1. pn31 vbds dt j n1;
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wherewith the woman in the Pharises house (it is thought Mary Magdalene ) anointed the feet of Christ:
wherewith the woman in the Pharisees house (it is Thought Marry Magdalene) anointed the feet of christ:
c-crq dt n1 p-acp dt np2 n1 (pn31 vbz vvn uh np1) vvd dt n2 pp-f np1:
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but her teares wherewith shee washt them, were more worth than her spil•nard. But that which is here precious, is there vnseasonable; but her tears wherewith she washed them, were more worth than her spil•nard. But that which is Here precious, is there unseasonable;
p-acp po31 n2 c-crq pns31 vvd pno32, vbdr av-dc j cs po31 n1. p-acp cst r-crq vbz av j, vbz a-acp j;
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then hee shall wipe away those which here hee would saue. As death, so passions are the companions of infirmity;
then he shall wipe away those which Here he would save. As death, so passion Are the Sodales of infirmity;
av pns31 vmb vvi av d r-crq av pns31 vmd vvi. p-acp n1, av n2 vbr dt n2 pp-f n1;
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whereupon some that haue beene too nice, haue called those which were incident into Christ, Propassions;
whereupon Some that have been too Nicaenae, have called those which were incident into christ, Propassions;
c-crq d cst vhb vbn av j, vhb vvn d r-crq vbdr j p-acp np1, n2;
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not considering that he which was capable of death, might be as well of passions. These troublesome affections of griefe, feare, and such like, doe not fall into glorified soules.
not considering that he which was capable of death, might be as well of passion. These troublesome affections of grief, Fear, and such like, do not fallen into glorified Souls.
xx vvg cst pns31 r-crq vbds j pp-f n1, vmd vbi c-acp av pp-f n2. np1 j n2 pp-f n1, n1, cc d av-j, vdb xx vvi p-acp vvn n2.
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It is true, that they haue loue, desire, ioy, in their greatest perfection: yea they could not haue perfection without them;
It is true, that they have love, desire, joy, in their greatest perfection: yea they could not have perfection without them;
pn31 vbz j, cst pns32 vhb n1, vvb, n1, p-acp po32 js n1: uh pns32 vmd xx vhi n1 p-acp pno32;
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but like as God loues, and hates, and reioyces truly, but in a manner of his owne, abstracted from all infirmity, and passion:
but like as God loves, and hates, and reioyces truly, but in a manner of his own, abstracted from all infirmity, and passion:
cc-acp av-j c-acp np1 vvz, cc vvz, cc vvz av-j, cc-acp p-acp dt n1 pp-f po31 d, vvn p-acp d n1, cc n1:
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so doe his glorified Saints in imitation of him. There therefore, as we cannot die, so wee cannot grieue, we cannot be afflicted.
so do his glorified Saints in imitation of him. There Therefore, as we cannot die, so we cannot grieve, we cannot be afflicted.
av vdb po31 vvn n2 p-acp n1 pp-f pno31. a-acp av, c-acp pns12 vmbx vvi, av pns12 vmbx vvi, pns12 vmbx vbi vvn.
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Here one saies, My belly, my belly, with the Prophet; another, mine head, mine head, with the Shunamites sonne;
Here one Says, My belly, my belly, with the Prophet; Another, mine head, mine head, with the Shunamites son;
av pi vvz, po11 n1, po11 n1, p-acp dt n1; j-jn, po11 n1, po11 n1, p-acp dt np2 n1;
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another, my sonne, my sonne, as Dauid; another, my father, my father, with Elisha. One cries out of his sinnes, with Dauid; another of his hunger, with Esau; another of an ill wife, with Iob; another of trecherous friends, with the Psalmist;
Another, my son, my son, as David; Another, my father, my father, with Elisha. One cries out of his Sins, with David; Another of his hunger, with Esau; Another of an ill wife, with Job; Another of treacherous Friends, with the Psalmist;
j-jn, po11 n1, po11 n1, c-acp np1; j-jn, po11 n1, po11 n1, p-acp np1. crd n2 av pp-f po31 n2, p-acp np1; j-jn pp-f po31 n1, p-acp np1; j-jn pp-f dt j-jn n1, p-acp np1; j-jn pp-f j n2, p-acp dt n1;
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One of a sore in body, with Ezechias; another of a troubled soule, with our Sauiour in the garden;
One of a soar in body, with Hezekiah; Another of a troubled soul, with our Saviour in the garden;
crd pp-f dt j p-acp n1, p-acp np1; j-jn pp-f dt j-vvn n1, p-acp po12 n1 p-acp dt n1;
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euery one hath some complaint, or other, to make his cheekes wet, and his heart heauy.
every one hath Some complaint, or other, to make his cheeks wet, and his heart heavy.
d pi vhz d n1, cc j-jn, pc-acp vvi po31 n2 j, cc po31 n1 j.
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Stay but a while, and there shall be none of these: There shall be no crying, no complaining in the streets of the new Ierusalem:
Stay but a while, and there shall be none of these: There shall be no crying, no complaining in the streets of the new Ierusalem:
n1 p-acp dt n1, cc pc-acp vmb vbi pix pp-f d: pc-acp vmb vbi dx vvg, dx n-vvg p-acp dt n2 pp-f dt j np1:
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No axe, no hammer shall be heard within this heauenly Temple.
No axe, no hammer shall be herd within this heavenly Temple.
uh-dx n1, dx n1 vmb vbi vvn p-acp d j n1.
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Why are we not content to weepe here a while, on condition that we may weepe no more? Why are we not ambitious of this blessed ease? Certainly, we doe not smart enough with our euils, that we are not desirous of rest;
Why Are we not content to weep Here a while, on condition that we may weep no more? Why Are we not ambitious of this blessed ease? Certainly, we do not smart enough with our evils, that we Are not desirous of rest;
q-crq vbr pns12 xx j pc-acp vvi av dt n1, p-acp n1 cst pns12 vmb vvi av-dx dc? q-crq vbr pns12 xx j pp-f d j-vvn n1? av-j, pns12 vdb xx j av-d p-acp po12 n2-jn, cst pns12 vbr xx j pp-f n1;
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These teares are not yet dry, yet they are ready to be ouertaken by others, for our particular afflictions.
These tears Are not yet dry, yet they Are ready to be overtaken by Others, for our particular afflictions.
d n2 vbr xx av j, av pns32 vbr j pc-acp vbi vvn p-acp n2-jn, p-acp po12 j n2.
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Miseries, as the Psalmist compares them, are like waues, which breake one vpon another, and tosse vs with a perpetuall vexation;
Misery's, as the Psalmist compares them, Are like waves, which break one upon Another, and toss us with a perpetual vexation;
ng1, p-acp dt n1 vvz pno32, vbr av-j n2, r-crq vvb pi p-acp n-jn, cc vvb pno12 p-acp dt j n1;
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and we vaine men, shall we not wish to be in our hauen? Are we sicke,
and we vain men, shall we not wish to be in our Haven? are we sick,
cc pns12 j n2, vmb pns12 xx vvi pc-acp vbi p-acp po12 n1? vbr pns12 j,
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and grieue to thinke of remedie? Are we still dying, and are wee loth to thinke of life? Oh this miserable vnbeleefe, that tho we see a glorious heauen aboue vs,
and grieve to think of remedy? are we still dying, and Are we loath to think of life? O this miserable unbelief, that though we see a glorious heaven above us,
cc vvb pc-acp vvi pp-f n1? vbr pns12 av j-vvg, cc vbr pns12 j pc-acp vvi pp-f n1? uh d j n1, cst cs pns12 vvb dt j n1 p-acp pno12,
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yet we are vnwilling to go to it:
yet we Are unwilling to go to it:
av pns12 vbr j pc-acp vvi p-acp pn31:
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we see a wearisome world about vs, and yet are loth to thinke of leauing it:
we see a wearisome world about us, and yet Are loath to think of leaving it:
pns12 vvb dt j n1 p-acp pno12, cc av vbr j pc-acp vvi pp-f vvg pn31:
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This gracious master of ours, whose dissolution is ours, while he was here amongst vs, his princely crowne could not keepe his head from paine, his golden rod could not driue away his feuers;
This gracious master of ours, whose dissolution is ours, while he was Here among us, his princely crown could not keep his head from pain, his golden rod could not driven away his fevers;
d j n1 pp-f png12, r-crq n1 vbz png12, cs pns31 vbds av p-acp pno12, po31 j n1 vmd xx vvi po31 n1 p-acp n1, po31 j n1 vmd xx vvi av po31 n2;
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now is hee freed from all his aches, agues, stitches, convulsions, cold sweats: now he triumphs in glory, amongst the Angels and Saints;
now is he freed from all his aches, Fevers, Stitches, convulsions, cold sweats: now he Triumphos in glory, among the Angels and Saints;
av vbz pns31 vvn p-acp d po31 n2, n2, n2, n2, j-jn n2: av pns31 vvz p-acp n1, p-acp dt n2 cc n2;
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now he walkes in white robes, and attends on the glorious bridegroome of the Church;
now he walks in white robes, and attends on the glorious bridegroom of the Church;
av pns31 vvz p-acp j-jn n2, cc vvz p-acp dt j n1 pp-f dt n1;
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and doe we thinke he would be content now, for all the kingdomes of the world, to be as he was? We that professe it was our ioy and honour to follow him, whither soeuer he had gone;
and do we think he would be content now, for all the kingdoms of the world, to be as he was? We that profess it was our joy and honour to follow him, whither soever he had gone;
cc vdb pns12 vvb pns31 vmd vbi j av, c-acp d dt n2 pp-f dt n1, pc-acp vbi c-acp pns31 vbds? pns12 d vvb pn31 vbds po12 n1 cc n1 pc-acp vvi pno31, c-crq av pns31 vhd vvn;
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In his disports, in his warres, in his trauels; why are we not now ambitious of following him to his better crowne;
In his disports, in his wars, in his travels; why Are we not now ambitious of following him to his better crown;
p-acp po31 n2, p-acp po31 n2, p-acp po31 n2; q-crq vbr pns12 xx av j pp-f vvg pno31 p-acp po31 jc n1;
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yea of raigning together with him, (for heauen admits of this equality) in that glory, wherein he raignes with his Sauiour & ours? Why doe we not now heartily, with him that was rauished into the third heauan, say, Cupio dissolui & esse cum Christo, not barely to be dissolued; a malecontent may doe so;
yea of reigning together with him, (for heaven admits of this equality) in that glory, wherein he reigns with his Saviour & ours? Why do we not now heartily, with him that was ravished into the third heauan, say, Cupio dissolui & esse cum Christ, not barely to be dissolved; a malcontent may do so;
uh a-acp vvg av p-acp pno31, (p-acp n1 vvz pp-f d n1) p-acp d n1, c-crq pns31 vvz p-acp po31 n1 cc png12? q-crq vdb pns12 xx av av-j, p-acp pno31 cst vbds vvn p-acp dt ord n1, vvb, fw-la fw-la cc fw-la fw-la fw-la, xx av-j pc-acp vbi vvn; dt n-jn vmb vdi av;
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but therefore to be dissolued, that we may be with Christ, possessed of his euerlasting glory;
but Therefore to be dissolved, that we may be with christ, possessed of his everlasting glory;
cc-acp av pc-acp vbi vvn, cst pns12 vmb vbi p-acp np1, vvn pp-f po31 j n1;
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where we shall not onely not weepe, but reioyce and sing Halleluiahs for euer; not onely not die, but enioy a blessed and heauenly life.
where we shall not only not weep, but rejoice and sing Hallelujahs for ever; not only not die, but enjoy a blessed and heavenly life.
c-crq pns12 vmb xx j xx vvi, cc-acp vvb cc vvi n2 p-acp av; xx j xx vvi, cc-acp vvb dt j-vvn cc j n1.
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Euen so Lord Iesus come quickly. Now if any man shall aske the Disciples question: Master, when shall these things be;
Eve so Lord Iesus come quickly. Now if any man shall ask the Disciples question: Master, when shall these things be;
np1 av n1 np1 vvb av-j. av cs d n1 vmb vvi dt n2 n1: n1, c-crq vmb d n2 vbi;
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the celestiall voyce tels him, it must bee vpon a change; For the first things are passed;
the celestial voice tells him, it must be upon a change; For the First things Are passed;
dt j n1 vvz pno31, pn31 vmb vbi p-acp dt n1; p-acp dt ord n2 vbr vvn;
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It shall be, in part, so soone as euer our first things, our life, the condition of our mortalitie are passed ouer;
It shall be, in part, so soon as ever our First things, our life, the condition of our mortality Are passed over;
pn31 vmb vbi, p-acp n1, av av c-acp av po12 ord n2, po12 n1, dt n1 pp-f po12 n1 vbr vvn a-acp;
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It shall be fully, when the first things of the world are passed; Passed not by abolition, but by immutation, as that Father said well;
It shall be Fully, when the First things of the world Are passed; Passed not by abolition, but by immutation, as that Father said well;
pn31 vmb vbi av-j, c-crq dt ord n2 pp-f dt n1 vbr vvn; vvd xx p-acp n1, cc-acp p-acp n1, c-acp cst n1 vvd av;
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Not the frame of the world, but the corruption of that frame must passe.
Not the frame of the world, but the corruption of that frame must pass.
xx dt n1 pp-f dt n1, cc-acp dt n1 pp-f d n1 vmb vvi.
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The Spirit of God is not curious, he cals those things first which were onely former;
The Spirit of God is not curious, he calls those things First which were only former;
dt n1 pp-f np1 vbz xx j, pns31 vvz d n2 ord r-crq vbdr av-j j;
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not in respect of the state which is, but that which shall be;
not in respect of the state which is, but that which shall be;
xx p-acp n1 pp-f dt n1 r-crq vbz, cc-acp cst r-crq vmb vbi;
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For those things which were first of all, were like their Maker, good, not capable of destruction:
For those things which were First of all, were like their Maker, good, not capable of destruction:
c-acp d n2 r-crq vbdr ord pp-f d, vbdr av-j po32 n1, j, xx j pp-f n1:
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Our sinnes tainted the whole creation, and brought shame vpon all the frame of heauen, and earth:
Our Sins tainted the Whole creation, and brought shame upon all the frame of heaven, and earth:
po12 n2 vvn dt j-jn n1, cc vvd n1 p-acp d dt n1 pp-f n1, cc n1:
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That which we did, shall be disanulled; that which God did, shall stand for euer; and this dissolution shall be our glory:
That which we did, shall be Disannulled; that which God did, shall stand for ever; and this dissolution shall be our glory:
cst r-crq pns12 vdd, vmb vbi vvd; cst r-crq np1 vdd, vmb vvi p-acp av; cc d n1 vmb vbi po12 n1:
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other dissolutions strike teares into our eyes; as this day is witnesse:
other dissolutions strike tears into our eyes; as this day is witness:
n-jn n2 vvb n2 p-acp po12 n2; c-acp d n1 vbz n1:
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it is our sorrow that the first things are passed, our offices, our pensions, our hopes, our fauours,
it is our sorrow that the First things Are passed, our Offices, our pensions, our hope's, our favours,
pn31 vbz po12 n1 cst dt ord n2 vbr vvn, po12 n2, po12 n2, po12 n2, po12 n2,
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and (which we esteemed most) our seruices are gone: Let this last dissolution comfort vs against the present.
and (which we esteemed most) our services Are gone: Let this last dissolution Comfort us against the present.
cc (r-crq pns12 vvd av-ds) po12 n2 vbr vvn: vvb d ord n1 vvi pno12 p-acp dt n1.
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Who can grieue to see a Familie dissolued, that considers the world must bee dissolued? This little world of ours,
Who can grieve to see a Family dissolved, that considers the world must be dissolved? This little world of ours,
q-crq vmb vvi pc-acp vvi dt n1 vvn, cst vvz dt n1 vmb vbi vvn? d j n1 pp-f png12,
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first, whereof this day giues vs an image: for as our seruice, so our life must away;
First, whereof this day gives us an image: for as our service, so our life must away;
ord, c-crq d n1 vvz pno12 dt n1: c-acp c-acp po12 n1, av po12 n1 vmb av;
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and then that great one, whose dissolution is represented in these.
and then that great one, whose dissolution is represented in these.
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The difference is, that whereas this dissolution brings teares to some eies, that wipes them away from all:
The difference is, that whereas this dissolution brings tears to Some eyes, that wipes them away from all:
dt n1 vbz, cst cs d n1 vvz n2 p-acp d n2, cst vvz pno32 av p-acp d:
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773
For all our teares, and sorrow, and toile, and crying, and death, are for our sinnes;
For all our tears, and sorrow, and toil, and crying, and death, Are for our Sins;
c-acp d po12 n2, cc n1, cc n1, cc vvg, cc n1, vbr p-acp po12 n2;
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take away corruption, and misery goes away with it, and till then, it will neuer be remoued:
take away corruption, and misery Goes away with it, and till then, it will never be removed:
vvb av n1, cc n1 vvz av p-acp pn31, cc c-acp av, pn31 vmb av-x vbi vvn:
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No man puts new wine into old vessels; No man puts new wine into old vessels;
dx n1 vvz j n1 p-acp j n2;
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much lesse will God put the new wine of glory, into the old vessels of corruption:
much less will God put the new wine of glory, into the old vessels of corruption:
av-d av-dc vmb np1 vvi dt j n1 pp-f n1, p-acp dt j n2 pp-f n1:
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They are our sinnes, which as in particular they haue rob'd vs of our Prince, changed our seasons, swept away thousands with varieties of deaths,
They Are our Sins, which as in particular they have robbed us of our Prince, changed our seasons, swept away thousands with varieties of death's,
pns32 vbr po12 n2, r-crq c-acp p-acp j pns32 vhb vvn pno12 pp-f po12 n1, vvn po12 n2, vvd av crd p-acp n2 pp-f n2,
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so in generall, they haue deformed the face of heauen and earth, and made all the Creation sigh and groane,
so in general, they have deformed the face of heaven and earth, and made all the Creation sighs and groan,
av p-acp n1, pns32 vhb vvn dt n1 pp-f n1 cc n1, cc vvd d dt n1 vvb cc n1,
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and still make vs incapable of the perfection of our blessednes; for while the first things continue, there must needs be teares, and sorrow, and death.
and still make us incapable of the perfection of our blessedness; for while the First things continue, there must needs be tears, and sorrow, and death.
cc av vvb pno12 j pp-f dt n1 pp-f po12 n1; c-acp cs dt ord n2 vvi, pc-acp vmb av vbi n2, cc n1, cc n1.
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Let vs therefore looke vpon heauen and earth as goodly creatures; but, as blemished, as transitory, as those which we shall once see more glorious.
Let us Therefore look upon heaven and earth as goodly creatures; but, as blemished, as transitory, as those which we shall once see more glorious.
vvb pno12 av vvi p-acp n1 cc n1 c-acp j n2; cc-acp, c-acp vvn, c-acp j, c-acp d r-crq pns12 vmb a-acp vvb dc j.
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Let vs looke vpon our selues with indignation, which haue thus distained them;
Let us look upon our selves with Indignation, which have thus distained them;
vvb pno12 vvi p-acp po12 n2 p-acp n1, r-crq vhb av vvn pno32;
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782
and as those which after some terme of their cottage expired, are assured they shall haue a marble palace built for them, doe long after the time perfixed them,
and as those which After Some term of their cottage expired, Are assured they shall have a Marble palace built for them, do long After the time perfixed them,
cc c-acp d r-crq p-acp d n1 pp-f po32 n1 vvn, vbr vvn pns32 vmb vhi dt n1 n1 vvn p-acp pno32, vdb av-j p-acp dt n1 j-vvn pno32,
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783
and thinke the dayes and moneths pace slowly away, till then;
and think the days and months pace slowly away, till then;
cc vvb dt n2 cc ng2 n1 av-j av, c-acp av;
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so let vs earnestly desire the day of the dissolution of this great house of the world, that wee may haue our consummation in the new heauen.
so let us earnestly desire the day of the dissolution of this great house of the world, that we may have our consummation in the new heaven.
av vvb pno12 av-j vvi dt n1 pp-f dt n1 pp-f d j n1 pp-f dt n1, cst pns12 vmb vhi po12 n1 p-acp dt j n1.
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For so soone as euer the old is past, Behold (saith God) I will make all things new.
For so soon as ever the old is past, Behold (Says God) I will make all things new.
p-acp av av c-acp av dt j vbz j, vvb (vvz np1) pns11 vmb vvi d n2 j.
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Yea, the passage of the one, is the renewing of the other:
Yea, the passage of the one, is the renewing of the other:
uh, dt n1 pp-f dt crd, vbz dt vvg pp-f dt n-jn:
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787
As the Snake is renewed, not by putting on any new coat, but by leauing his slough behind him:
As the Snake is renewed, not by putting on any new coat, but by leaving his slough behind him:
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the gold is purified, by leauing his drosse in the fire; Therefore hee addes, not, I will, but, I doe make all new;
the gold is purified, by leaving his dross in the fire; Therefore he adds, not, I will, but, I do make all new;
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and because this is a great worke, behold a great Agent; He that sate vpon the Throne said, Behold I make all new.
and Because this is a great work, behold a great Agent; He that sat upon the Throne said, Behold I make all new.
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A Throne signifies Maiestie, and sitting permanence or perpetuity: God sayes, Heauen is my throne, in the Psalme:
A Throne signifies Majesty, and sitting permanence or perpetuity: God Says, Heaven is my throne, in the Psalm:
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but as Salomons throne of iuory and gold, was the best piece of his house; So Gods throne is the most glorious heauen, the heauen of heauens;
but as Solomon's throne of ivory and gold, was the best piece of his house; So God's throne is the most glorious heaven, the heaven of heavens;
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for you see that tho heauen and earth passe away, yet Gods throne remain'd still, and hee sitting on it;
for you see that though heaven and earth pass away, yet God's throne remained still, and he sitting on it;
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neither sinne nor dissolution, may reach to the Empyreall heauen, the seat of God. Here is a state worthy of the King of Kings;
neither sin nor dissolution, may reach to the Empyreal heaven, the seat of God. Here is a state worthy of the King of Kings;
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All the thrones of earthly Monarchs, are but pieces of his foot-stoole. And as his throne is maiesticall and permanent, so is his residence in it; Hee sate in the throne.
All the thrones of earthly Monarchs, Are but Pieces of his footstool. And as his throne is majestical and permanent, so is his residence in it; He sat in the throne.
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S. Stephen saw him standing, as it were ready for his defence and protection:S. Stephen saw him standing, as it were ready for his defence and protection:
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S. Iohn sees him sitting (as our Creed also runnes) in regard of his inalterable glory.S. John sees him sitting (as our Creed also runs) in regard of his inalterable glory.
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How brittle the thrones of earthly Princes are, and how they doe rather stand than sit in them,
How brittle the thrones of earthly Princes Are, and how they do rather stand than fit in them,
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and how slippery they stand too, wee feele this day, and lament.
and how slippery they stand too, we feel this day, and lament.
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O Lord, establish the throne of thy seruant our King, and let his seed endure for euer.
O Lord, establish the throne of thy servant our King, and let his seed endure for ever.
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Let his throne be as the Sunne before thee for euermore; and as the Moone a faithfull witnesse in heauen.
Let his throne be as the Sun before thee for evermore; and as the Moon a faithful witness in heaven.
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But howsoeuer it be with our earthly Gods; of his kingdome there is no end.
But howsoever it be with our earthly God's; of his Kingdom there is no end.
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802
Here is a master for Kings, whose glory it is, to rise vp from their thrones,
Here is a master for Kings, whose glory it is, to rise up from their thrones,
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and throw downe their Crownes at his feet, and to worship before his foot-stoole. Be wise therefore, O ye Kings;
and throw down their Crowns At his feet, and to worship before his footstool. Be wise Therefore, Oh you Kings;
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be learned ye Rulers of the earth: serue this Lord in feare, and reioyce in him with trembling. be learned you Rulers of the earth: serve this Lord in Fear, and rejoice in him with trembling.
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Yea behold here (since wee haue the honour to serue him, whom Kings serue) a royall Master for vs;
Yea behold Here (since we have the honour to serve him, whom Kings serve) a royal Master for us;
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It was one of our sinnes I feare, that wee made our Master, our God; I meane, that we made flesh our arme;
It was one of our Sins I Fear, that we made our Master, our God; I mean, that we made Flesh our arm;
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and placed that confidence in him, for our earthly stay, which we should haue fixed in heauen:
and placed that confidence in him, for our earthly stay, which we should have fixed in heaven:
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808
Our too much hope hath left vs comfortlesse:
Our too much hope hath left us comfortless:
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809
Oh that we could now make God our Master, and trust him so much the more,
O that we could now make God our Master, and trust him so much the more,
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as we haue lesse in earth to trust to. There is no seruice to the King of heauen;
as we have less in earth to trust to. There is no service to the King of heaven;
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for both his throne is euerlasting and vnchangeable, and his promotions certaine and honourable: He that sits on the throne hath said it;
for both his throne is everlasting and unchangeable, and his promotions certain and honourable: He that sits on the throne hath said it;
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To him that ouercomes will I giue to sit with mee in my throne; euen as I ouercame and sit with my Father in his throne. To him that overcomes will I give to fit with me in my throne; even as I overcame and fit with my Father in his throne.
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Behold, yee ambitious spirits, how yee may truly rise to more than euer the sonnes of Zebedee desired to aspire to:
Behold, ye ambitious spirits, how ye may truly rise to more than ever the Sons of Zebedee desired to aspire to:
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seruing is the way to raigning;
serving is the Way to reigning;
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serue him that sits vpon the Throne, and ye shall sit yourselues vpon the Throne with him. This is the Agent;
serve him that sits upon the Throne, and you shall fit yourselves upon the Throne with him. This is the Agent;
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the act is fit for him, I make all things new.
the act is fit for him, I make all things new.
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Euen the very Turkes in their Alcoran, can subscribe to that of Tertullian, Qui potuit facere, potest & reficere:
Even the very Turkes in their Alcorani, can subscribe to that of Tertullian, Qui Potuit facere, potest & reficere:
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I feare to wrong the holy Maiesty with my rude comparison;
I Fear to wrong the holy Majesty with my rude comparison;
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It is not so much to God, to make a world, as for vs, to speake:
It is not so much to God, to make a world, as for us, to speak:
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820
He spake the word, and it was done: There is no change which is not from him:
He spoke the word, and it was done: There is no change which is not from him:
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He makes new Princes, new yeeres, new gouernments, and will make new heauens, new earth, new inhabitants;
He makes new Princes, new Years, new governments, and will make new heavens, new earth, new inhabitants;
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how easie then is it for him, to make new prouisions for vs? If wee bee left destitute,
how easy then is it for him, to make new provisions for us? If we be left destitute,
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yet where is our faith? Shall God make vs new bodies, when they are gone to dust? shall he make new heauens,
yet where is our faith? Shall God make us new bodies, when they Are gone to dust? shall he make new heavens,
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and new earth, and shall not he (whose the earth is, and the fulnesse thereof) prouide some new meanes,
and new earth, and shall not he (whose the earth is, and the fullness thereof) provide Some new means,
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and courses of life for vs, while we are vpon earth? Is the maintenance of one poore worme more than the renewing of heauen and earth? Shall he be able to raise vs when we are not,
and courses of life for us, while we Are upon earth? Is the maintenance of one poor worm more than the renewing of heaven and earth? Shall he be able to raise us when we Are not,
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and shall he not sustaine vs while we are? Away with these weake diffidences; and if wee bee Christians, trust God with his owne:
and shall he not sustain us while we Are? Away with these weak diffidences; and if we be Christians, trust God with his own:
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Wait thou on the Lord, and keepe his wayes, and he shall exalt thee. He will make all things new: Wait thou on the Lord, and keep his ways, and he shall exalt thee. He will make all things new:
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And shall all things be made new, and our hearts bee old? Shall nothing but our soules be out of the fashion? Surely beloued, none but new hearts are for the new heauens:
And shall all things be made new, and our hearts be old? Shall nothing but our Souls be out of the fashion? Surely Beloved, none but new hearts Are for the new heavens:
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Except we be borne anew, we enter not into life. All other things shall in the very instant receiue their renouation;
Except we be born anew, we enter not into life. All other things shall in the very instant receive their renovation;
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830
onely our hearts must bee made new before hand, or else they shall neuer be renewed to their glory.
only our hearts must be made new before hand, or Else they shall never be renewed to their glory.
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S. Peter, when he had told vs of looking for new heauens, and new earth; infers this vse vpon it;S. Peter, when he had told us of looking for new heavens, and new earth; infers this use upon it;
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Wherefore (beloued) seeing yee looke for such things, be diligent, that ye may be found of him in peace, without spot, and blamelesse. Wherefore (Beloved) seeing ye look for such things, be diligent, that you may be found of him in peace, without spot, and blameless.
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833
Behold, the new heauens require pure and spotlesse inhabitants.
Behold, the new heavens require pure and spotless inhabitants.
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834
As euer therefore we looke to haue our part in this blessed renouation, let vs cast off all our euill and corrupt affections, put off the old man with his works,
As ever Therefore we look to have our part in this blessed renovation, let us cast off all our evil and corrupt affections, put off the old man with his works,
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and now with the new yeere, put on the new: labour for a new heart, begin a new life.
and now with the new year, put on the new: labour for a new heart, begin a new life.
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That which S. Iohn sayes here, that God will say and doe in our entrance to glorification;
That which S. John Says Here, that God will say and do in our Entrance to glorification;
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Behold, I make all things new. Saint Paul saith he hath done it already, in our regeneration; Behold, I make all things new. Saint Paul Says he hath done it already, in our regeneration;
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Old things are passed away, all things are become new. Old things Are passed away, all things Are become new.
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839
What meanes this, but that our regeneration must make way for our glorification, and that our glory must but perfect our regeneration? and God supposes this is done,
What means this, but that our regeneration must make Way for our glorification, and that our glory must but perfect our regeneration? and God supposes this is done,
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when there are meanes to doe it.
when there Are means to do it.
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Why doe we then still (in spight of the Gospell) retaine our old corruptions,
Why do we then still (in spite of the Gospel) retain our old corruptions,
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and thinke to goe to the wedding feast in our old clothes? if some of vs do not rather (as the vulgar reads that, Iudg. 10, 6.) Addere nona veteribus, adde new sinnes to our old;
and think to go to the wedding feast in our old clothes? if Some of us do not rather (as the Vulgar reads that, Judges 10, 6.) Addere Nona veteribus, add new Sins to our old;
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new oathes, new fashions of pride, new complements of drunkennesse, new deuices of filthinesse, new tricks of Machiauelisme:
new Oaths, new fashions of pride, new compliments of Drunkenness, new devices of filthiness, new tricks of Machiavellianism:
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844
these are our nouelties, which fetch downe from God new iudgements vpon vs, to the tingling of the eares of all hearers,
these Are our novelties, which fetch down from God new Judgments upon us, to the tingling of the ears of all hearers,
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and for which Topheth was prepared of old.
and for which Topheth was prepared of old.
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If God haue no better newes for vs, we shall neuer enioy the new heauen with him.
If God have no better news for us, we shall never enjoy the new heaven with him.
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847
For Gods sake therefore, and for our soules sake, let vs be wiser, and renew our couenant with God;
For God's sake Therefore, and for our Souls sake, let us be Wiser, and renew our Covenant with God;
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and seeing this is a day of gifts, let my New-yeeres-gift to you be this holy aduice from God, which may make you happy for euer:
and seeing this is a day of Gifts, let my New-year's-gift to you be this holy Advice from God, which may make you happy for ever:
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849
Let your New-yeeres-gift to God be your hearts, the best part of your selues, the center of your selues, to which all our actions are circumferences:
Let your New-year's-gift to God be your hearts, the best part of your selves, the centre of your selves, to which all our actions Are circumferences:
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and if they bee such a present, as we haue reason to feare God will not accept, because they are sinfull;
and if they be such a present, as we have reason to Fear God will not accept, Because they Are sinful;
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yet if they be humbled, if penitent, we know he will receiue them: A contrite and a broken heart, O God, thou wilt not despise.
yet if they be humbled, if penitent, we know he will receive them: A contrite and a broken heart, Oh God, thou wilt not despise.
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And if we cannot giue him our hearts, yet giue him our desires, and he will take our vnworthy hearts from vs;
And if we cannot give him our hearts, yet give him our Desires, and he will take our unworthy hearts from us;
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I will take the stony hearts out of their bodies, Ezec. 11.19.I will take the stony hearts out of their bodies, Ezekiel 11.19.
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and he will graciously returne an happy New-yeeres-gift to vs, I will put a new spirit within their bowels,
and he will graciously return an happy New-year's-gift to us, I will put a new Spirit within their bowels,
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and will giue them an heart of flesh. He will create a cleane heart, and renew a right spirit within vs;and will give them an heart of Flesh. He will create a clean heart, and renew a right Spirit within us;
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so, as he will make a new heauen for vs, he will make vs new for this heauen;
so, as he will make a new heaven for us, he will make us new for this heaven;
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hee will make his Tabernacle in vs, that hee may make ours with him. Behold, the Tabernacle of God is with men, &c. The superstitious Listrians cryed out amazed, that Gods were come downe to them in the likenesse of men:
he will make his Tabernacle in us, that he may make ours with him. Behold, the Tabernacle of God is with men, etc. The superstitious Listrians cried out amazed, that God's were come down to them in the likeness of men:
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but we Christians know, that it is no rare thing for God to come and dwell with men;
but we Christians know, that it is no rare thing for God to come and dwell with men;
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Yea are the Temples of the liuing God, and I will dwell among them and walke there. Yea Are the Temples of the living God, and I will dwell among them and walk there.
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The faithfull heart of man is the Tabernacle of God. But because though God bee euer with vs, wee are not alwaies so with him,
The faithful heart of man is the Tabernacle of God. But Because though God be ever with us, we Are not always so with him,
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yea whiles wee are at home in the bodie, we are absent from the Lord,
yea while we Are At home in the body, we Are absent from the Lord,
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as S. Paul complaines, therefore will God vouchsafe vs a neerer cohabitation that shall not be capable of any interposition, of any absence.
as S. Paul complains, Therefore will God vouchsafe us a nearer cohabitation that shall not be capable of any interposition, of any absence.
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Behold, the Tabernacle of God is with men. Behold, the Tabernacle of God is with men.
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But besides this Tabernacle of flesh, time was when God dwelt in a materiall visible house with men:
But beside this Tabernacle of Flesh, time was when God dwelled in a material visible house with men:
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Hee had his Tabernacle first, which was a mouing Temple, and then his Temple, which was a fixed Tabernacle:
He had his Tabernacle First, which was a moving Temple, and then his Temple, which was a fixed Tabernacle:
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both of them had one measure, both one name.
both of them had one measure, both one name.
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But, as one said vpon that, Eze. 42. Mensus est similitudinem domus; that both the Tabernacle and Temple were similitudes of Gods house, rather than the house it selfe:
But, as one said upon that, Ezekiel 42. Mensus est similitudinem domus; that both the Tabernacle and Temple were Similitudes of God's house, rather than the house it self:
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so say I, that they were intended for notable resemblances both of the holy Church of God vpon earth,
so say I, that they were intended for notable resemblances both of the holy Church of God upon earth,
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and of the glorious Sanctuarie of heauen. This is the true NONLATINALPHABET of God, which word signifieth both a Temple, Ezra 4.1. and a Palace, Dan. 1.4. because he dwels where he is worshipped, and he is magnificent in both:
and of the glorious Sanctuary of heaven. This is the true of God, which word signifies both a Temple, Ezra 4.1. and a Palace, Dan. 1.4. Because he dwells where he is worshipped, and he is magnificent in both:
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It is the materiall Tabernacle which is alluded to, the immateriall which is promised;
It is the material Tabernacle which is alluded to, the immaterial which is promised;
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A Tabernacle that goes a thousand times more beyond the glittering Temple of Salomon, than Salomons Temple went beyond the Tabernacle of Moses: Neither let it trouble any man, that the name of a Tabernacle implies flitting and vncertaintie.
A Tabernacle that Goes a thousand times more beyond the glittering Temple of Solomon, than Solomon's Temple went beyond the Tabernacle of Moses: Neither let it trouble any man, that the name of a Tabernacle Implies flitting and uncertainty.
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For as the Temple, howsoeuer it were called (NONLATINALPHABET) a house of Ages; yet lasted not (either the first, I meane, or second) vnto 500. yeeres:
For as the Temple, howsoever it were called () a house of Ages; yet lasted not (either the First, I mean, or second) unto 500. Years:
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so this house, though God call it a Tabernacle, yet he makes it an euerlasting habitation;
so this house, though God call it a Tabernacle, yet he makes it an everlasting habitation;
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for he tels vs, that both age and death are gone before it come downe to men.
for he tells us, that both age and death Are gone before it come down to men.
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But why rather doth the Tabernacle of God descend to men, than men ascend to it? Whether this be in respect of Iohns vision, to whom the new Ierusalem seemed to descend from heauen;
But why rather does the Tabernacle of God descend to men, than men ascend to it? Whither this be in respect of Iohns vision, to whom the new Ierusalem seemed to descend from heaven;
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descendit (as one saith) innotescendo, and therefore it is resembled by all the riches of this inferiour world, gold, precious stones, pearle;descendit (as one Says) innotescendo, and Therefore it is resembled by all the riches of this inferior world, gold, precious stones, pearl;
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or whether heauen is therefore said to descend to vs, because it meets vs in the aire, when Christ Iesus attended with innumerable Angels shall descend to fetch his elect;
or whither heaven is Therefore said to descend to us, Because it meets us in the air, when christ Iesus attended with innumerable Angels shall descend to fetch his elect;
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or, whether this phrase be vsed for a greater expression of loue, and mercy, since it is more for Prince to come to vs,
or, whither this phrase be used for a greater expression of love, and mercy, since it is more for Prince to come to us,
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than for vs to goe to his Court.
than for us to go to his Court.
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Certainly, God meanes only in this to set forth that perpetuall and reciprocall conuersation, which hee will haue with men:
Certainly, God means only in this to Set forth that perpetual and reciprocal Conversation, which he will have with men:
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They shall dwell with God, God shall dwell with them. Our glory begins euer in grace:They shall dwell with God, God shall dwell with them. Our glory begins ever in grace:
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God doth dwell with all those in grace, with whom hee will dwell in glory: Euery Christian carries in his bosome a shrine of God;
God does dwell with all those in grace, with whom he will dwell in glory: Every Christian carries in his bosom a shrine of God;
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Know yee not that Christ Iesus is in you, saith S. Paul. Wheresoeuer God dwels, there is his Temple: Know ye not that christ Iesus is in you, Says S. Paul. Wheresoever God dwells, there is his Temple:
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Wilt thou pray in the Temple, pray in thy selfe, saith Austen.
Wilt thou pray in the Temple, pray in thy self, Says Austen.
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Here is the Altar of a cleane heart, from which the sweet incense of our praiers,
Here is the Altar of a clean heart, from which the sweet incense of our Prayers,
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as a pleasant perfume, is sent vp into the nostrils of God: Here are the pure candles of our faith euer burning before God, night and day; neuer to be extinguished:
as a pleasant perfume, is sent up into the nostrils of God: Here Are the pure Candles of our faith ever burning before God, night and day; never to be extinguished:
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Here is the spirituall Shew-bread, the bread of life standing euer ready vpon the Table of the soule:
Here is the spiritual Shewbread, the bred of life standing ever ready upon the Table of the soul:
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Here doth the Arke of the heart, in the inwardest of the breast, keepe the law of God,
Here does the Ark of the heart, in the inwardest of the breast, keep the law of God,
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and that Manna that came downe from heauen: Here God dwels, and here he is worshipped.
and that Manna that Come down from heaven: Here God dwells, and Here he is worshipped.
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Behold, what need wee care whither we goe, while we carry the God of heaven with vs? He is with vs,
Behold, what need we care whither we go, while we carry the God of heaven with us? He is with us,
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as our companion, as our guide, as our guest:
as our Companion, as our guide, as our guest:
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No impotency of person, no crosse of estate, no distance of place, no opposition of men, no gates of hell can separate him from vs:
No impotency of person, no cross of estate, no distance of place, no opposition of men, no gates of hell can separate him from us:
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Hee hath said it, I will not leaue, nor forsake thee: We are all now parting one from another:
He hath said it, I will not leave, nor forsake thee: We Are all now parting one from Another:
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and now is loosing a knot of the most louing, and entire fellowship, that euer met in the Court of any Prince:
and now is losing a knot of the most loving, and entire fellowship, that ever met in the Court of any Prince:
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our sweet Master (that was compounded of all louelinesse) infused this gracious harmony into our hearts;
our sweet Master (that was compounded of all loveliness) infused this gracious harmony into our hearts;
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now we are saluting our last, and euery one is with sorrow enough, taking his owne way:
now we Are saluting our last, and every one is with sorrow enough, taking his own Way:
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how safe, how happy shall we be, if each of vs shall haue God to go with him!
how safe, how happy shall we be, if each of us shall have God to go with him!
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Certainly (my deare fellowes) we shall neuer complaine of the want of Masters, of friends,
Certainly (my deer Fellows) we shall never complain of the want of Masters, of Friends,
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while we finde our selues sure of him; nothing can make vs miserable while we are furnished with him.
while we find our selves sure of him; nothing can make us miserable while we Are furnished with him.
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Shall wee thinke hee cannot fare ill that hath money in his purse;
Shall we think he cannot fare ill that hath money in his purse;
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and shall we thinke he can miscarry that hath God in his heart? How shall not all comfort, all happinesse accompany that God, whose presence is the cause of all blessednesse? He shall counsell vs in our doubts, direct vs in our resolutions, dispose of vs in our estates, cheere vs in our distresses, prosper vs in our liues,
and shall we think he can miscarry that hath God in his heart? How shall not all Comfort, all happiness accompany that God, whose presence is the cause of all blessedness? He shall counsel us in our doubts, Direct us in our resolutions, dispose of us in our estates, cheer us in our Distresses, prosper us in our lives,
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and in our deaths crowne vs. And if such felicity follow vpon Gods dwelling with vs in these smokie cottages of our mortality, where we (through our vnquiet corruptions) will not suffer our selues to haue a full fruition of God;
and in our death's crown us And if such felicity follow upon God's Dwelling with us in these smoky cottages of our mortality, where we (through our unquiet corruptions) will not suffer our selves to have a full fruition of God;
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what happinesse shall there be in our dwelling with God, in those eternall Tabernacles of rest and glory? Beloued, there is no losse, no miserie, which the meditation of heauen cannot digest:
what happiness shall there be in our Dwelling with God, in those Eternal Tabernacles of rest and glory? beloved, there is no loss, no misery, which the meditation of heaven cannot digest:
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we haue liued in the eye of a Prince, whose countenance was able to put life into any beholder:
we have lived in the eye of a Prince, whose countenance was able to put life into any beholder:
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How oft hath that face shined vpon vs, and we haue found our heart warme with those comfortable beames? Behold, we shall liue with that God, in whose presence is the fulnesse of ioy:
How oft hath that face shined upon us, and we have found our heart warm with those comfortable beams? Behold, we shall live with that God, in whose presence is the fullness of joy:
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wee haue liued in the soeciety of worthy men; yet, but men; subiect to all passions, infirmities, self-respects:
we have lived in the soeciety of worthy men; yet, but men; Subject to all passion, infirmities, self-respects:
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which of vs all can haue escaped without some vnkindnesses, detractions, emulations? Earthly Courts can be no more without these,
which of us all can have escaped without Some Unkindnesses, detractions, emulations? Earthly Courts can be no more without these,
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than these can be without corruption:
than these can be without corruption:
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there, we shall liue in the company of innumerable Angels, and the spirits of iust and perfect men;
there, we shall live in the company of innumerable Angels, and the spirits of just and perfect men;
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neither can there be any iar in these Halleluiahs, which we shall all sing to God. neither can there be any jar in these Hallelujahs, which we shall all sing to God.
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We haue liued to see the magnificence of earthly Princes, and to partake of it; in their buildings, furnitures, feasts, triumphs; in their wealth, pompe, pleasures:
We have lived to see the magnificence of earthly Princes, and to partake of it; in their buildings, furnitures, feasts, Triumphos; in their wealth, pomp, pleasures:
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But open your eyes and see the new Ierusalem, the City of the great King of Saints,
But open your eyes and see the new Ierusalem, the city of the great King of Saints,
cc-acp vvb po22 n2 cc vvi dt j np1, dt n1 pp-f dt j n1 pp-f n2,
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913
and all these sublunary vanities shall bee contemned. Here you shall see a foure-square Citie;
and all these sublunary vanities shall be contemned. Here you shall see a foursquare city;
cc d d j n2 vmb vbi vvn. av pn22 vmb vvi dt j n1;
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914
the wals of Iasper, the foundations garnished with all precious stones, Twelue gates of twelue pearles, The houses and streets of pure gold, like shining glasse:
the walls of Iasper, the foundations garnished with all precious stones, Twelue gates of twelue Pearls, The houses and streets of pure gold, like shining glass:
dt n2 pp-f np1, dt n2 vvn p-acp d j n2, crd n2 pp-f crd n2, dt n2 cc n2 pp-f j n1, av-j j-vvg n1:
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915
A Chrystall riuer runs in the midst of it; and on the banks of it growes the tree of life; euer greene, euer fruitfull; this is for the eye.
A Crystal river runs in the midst of it; and on the banks of it grows the tree of life; ever green, ever fruitful; this is for the eye.
dt n1 n1 vvz p-acp dt n1 pp-f pn31; cc p-acp dt n2 pp-f pn31 vvz dt n1 pp-f n1; av j-jn, av j; d vbz p-acp dt n1.
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916
The eare shall be filled with the melody of Angels, euer singing Holy, holy, holy, Lord God Almighty.
The ear shall be filled with the melody of Angels, ever singing Holy, holy, holy, Lord God Almighty.
dt n1 vmb vbi vvn p-acp dt n1 pp-f n2, av vvg j, j, j, n1 np1 j-jn.
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917
The taste shall be satisfied with Manna, the food of Angels, with the fruit of the tree of life, with that new wine which our Sauiour hath promised to drinke with vs in his Kingdome;
The taste shall be satisfied with Manna, the food of Angels, with the fruit of the tree of life, with that new wine which our Saviour hath promised to drink with us in his Kingdom;
dt n1 vmb vbi vvn p-acp n1, dt n1 pp-f n2, p-acp dt n1 pp-f dt n1 pp-f n1, p-acp cst j n1 r-crq po12 n1 vhz vvn pc-acp vvi p-acp pno12 p-acp po31 n1;
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918
These are the dimme shadowes of our future blessednesse. At thy right hand ô God are pleasures for euermore;
These Are the dim shadows of our future blessedness. At thy right hand o God Are pleasures for evermore;
d vbr dt j n2 pp-f po12 j-jn n1. p-acp po21 j-jn n1 uh n1 vbr n2 p-acp av;
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919
and such pleasures, as if they could be expressed or conceiued, were not worthy of our longings, nor able to satisfie vs:
and such pleasures, as if they could be expressed or conceived, were not worthy of our longings, nor able to satisfy us:
cc d n2, c-acp cs pns32 vmd vbi vvn cc vvn, vbdr xx j pp-f po12 n2-vvg, ccx j pc-acp vvi pno12:
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920
Oh that wee could so much the more long to enioy them, by how much lesse we are able to comprehend them!
O that we could so much the more long to enjoy them, by how much less we Are able to comprehend them!
uh cst pns12 vmd av av-d dt av-dc av-j pc-acp vvi pno32, p-acp c-crq av-d av-dc pns12 vbr j pc-acp vvi pno32!
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921
When S. Paul made his Farewell-Sermon to the Ephesians, he fetcht teares from the eyes of his auditors (so full of holy passion was his speech) especially with that one clause,
When S. Paul made his Farewell-Sermon to the Ephesians, he fetched tears from the eyes of his Auditors (so full of holy passion was his speech) especially with that one clause,
c-crq np1 np1 vvd po31 n1 p-acp dt njp2, pns31 vvd n2 p-acp dt n2 pp-f po31 n2 (av j pp-f j n1 vbds po31 n1) av-j p-acp d crd n1,
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922
And now behold I know, that henceforth you all, through whom I haue gone preaching the kingdome of God, shall see my face no more:
And now behold I know, that henceforth you all, through whom I have gone preaching the Kingdom of God, shall see my face no more:
cc av vvb pns11 vvb, cst av pn22 d, p-acp ro-crq pns11 vhb vvn vvg dt n1 pp-f np1, vmb vvi po11 n1 av-dx av-dc:
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923
A sad clause indeed, You shall see my face no more.
A sad clause indeed, You shall see my face no more.
dt j n1 av, pn22 vmb vvi po11 n1 av-dx av-dc.
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924
The minde of man cannot endure to take a finall leaue of any thing that offends it not;
The mind of man cannot endure to take a final leave of any thing that offends it not;
dt n1 pp-f n1 vmbx vvi pc-acp vvi dt j n1 pp-f d n1 cst vvz pn31 xx;
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925
but the face of a friend, of a companion, hath so much pleasure in it, that we cannot without much sorrow thinke of seeing it our last:
but the face of a friend, of a Companion, hath so much pleasure in it, that we cannot without much sorrow think of seeing it our last:
cc-acp dt n1 pp-f dt n1, pp-f dt n1, vhz av d n1 p-acp pn31, cst pns12 vmbx p-acp d n1 vvb pp-f vvg pn31 po12 n1:
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926
But what if we shall meet here no more? what if we shall no more see one anothers face? Brethren, we shall once meet together aboue;
But what if we shall meet Here no more? what if we shall no more see one another's face? Brothers, we shall once meet together above;
cc-acp q-crq cs pns12 vmb vvi av av-dx dc? q-crq cs pns12 vmb av-dx av-dc vvi pi ng1-jn n1? n1, pns12 vmb a-acp vvi av a-acp;
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927
we shall once see the glorious face of God, and neuer looke off againe.
we shall once see the glorious face of God, and never look off again.
pns12 vmb a-acp vvi dt j n1 pp-f np1, cc av-x vvb a-acp av.
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928
Let it not ouer-grieue vs to leaue these Tabernacles of stone, since wee must shortly lay downe these Tabernacles of clay,
Let it not overgrieve us to leave these Tabernacles of stone, since we must shortly lay down these Tabernacles of clay,
vvb pn31 xx j pno12 pc-acp vvi d n2 pp-f n1, c-acp pns12 vmb av-j vvi a-acp d n2 pp-f n1,
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929
and enter into Tabernacles not made with hands; eternall in the heauens. Till then, farewell my deare brethren, farewell in the Lord:
and enter into Tabernacles not made with hands; Eternal in the heavens. Till then, farewell my deer brothers, farewell in the Lord:
cc vvi p-acp n2 xx vvn p-acp n2; j p-acp dt n2. p-acp av, uh-n po11 j-jn n2, uh-n p-acp dt n1:
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930
Goe in peace, and liue as those that haue lost such a Master, and as those that serue a Master, whom they cannot lose:
Go in peace, and live as those that have lost such a Master, and as those that serve a Master, whom they cannot loose:
vvb p-acp n1, cc vvi p-acp d cst vhb vvn d dt n1, cc c-acp d cst vvb dt n1, ro-crq pns32 vmbx vvi:
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931
And the God of peace goe with you, and prosper you in all your wayes;
And the God of peace go with you, and prosper you in all your ways;
cc dt n1 pp-f n1 vvi p-acp pn22, cc vvb pn22 p-acp d po22 n2;
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932
and so fix this Tabernacle in you vpon earth, that you may be receiued into those Tabernacles of the new Ierusalem,
and so fix this Tabernacle in you upon earth, that you may be received into those Tabernacles of the new Ierusalem,
cc av vvb d n1 p-acp pn22 p-acp n1, cst pn22 vmb vbi vvn p-acp d n2 pp-f dt j np1,
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933
and dwell with him for euer, in that glory which he hath prouided for all that loue him. AMEN.
and dwell with him for ever, in that glory which he hath provided for all that love him. AMEN.
cc vvi p-acp pno31 p-acp av, p-acp d n1 r-crq pns31 vhz vvn p-acp d cst vvb pno31. uh-n.
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934
AN HOLY PANEGYRICKE. 1 SAM. 12.24, 25.
an HOLY PANEGYRICKE. 1 SAM. 12.24, 25.
dt j n1. vvn np1. crd, crd
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935
Therefore feare you the Lord, and serue him in truth with all your hearts, and consider how great things he hath done for you.
Therefore Fear you the Lord, and serve him in truth with all your hearts, and Consider how great things he hath done for you.
av vvb pn22 dt n1, cc vvi pno31 p-acp n1 p-acp d po22 n2, cc vvb c-crq j n2 pns31 vhz vdn p-acp pn22.
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936
But if you doe wickedly, ye shall perish, both ye and your King.
But if you do wickedly, you shall perish, both you and your King.
p-acp cs pn22 vdb av-j, pn22 vmb vvi, av-d pn22 cc po22 n1.
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937
I Hold it no small fauour of God (Right Honourable and beloued) that hee hath called mee to the seruice of this day, both in the name of such a people, to praise him for his Anointed,
I Hold it no small favour of God (Right Honourable and Beloved) that he hath called me to the service of this day, both in the name of such a people, to praise him for his Anointed,
pns11 vvb pn31 dx j n1 pp-f np1 (j-jn j cc j-vvn) cst pns31 vhz vvn pno11 p-acp dt n1 pp-f d n1, av-d p-acp dt n1 pp-f d dt n1, pc-acp vvi pno31 p-acp po31 j-vvn,
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938
and in his name to praise his Anointed to his people. The same hand that giues the opportunitie, vouchsafe to giue successe to this businesse.
and in his name to praise his Anointed to his people. The same hand that gives the opportunity, vouchsafe to give success to this business.
cc p-acp po31 n1 pc-acp vvi po31 j-vvn p-acp po31 n1. dt d n1 cst vvz dt n1, vvb pc-acp vvi n1 p-acp d n1.
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939
That which the Iewes sinned in but desiring, it is our happinesse to enioy.
That which the Iewes sinned in but desiring, it is our happiness to enjoy.
d r-crq dt np2 vvn p-acp p-acp vvg, pn31 vbz po12 n1 pc-acp vvi.
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940
I need not call any other witnesse than this day, wherein we celebrate the blessing of a King,
I need not call any other witness than this day, wherein we celebrate the blessing of a King,
pns11 vvb xx vvi d j-jn n1 cs d n1, c-crq pns12 vvb dt n1 pp-f dt n1,
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941
and (which is more) of a King higher than other Princes by the head and shoulders.
and (which is more) of a King higher than other Princes by the head and shoulders.
cc (r-crq vbz av-dc) pp-f dt n1 av-jc cs j-jn n2 p-acp dt n1 cc n2.
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942
And if other yeeres had forgotten this tribute of their loyaltie and thankfulnesse, yet the example of those ancient Romane Christians (as Eusebius and Sozomen report) would haue taught vs, that the tenth compleat yeere of our Constantine deserues to be solemne and Iubilar.
And if other Years had forgotten this tribute of their loyalty and thankfulness, yet the Exampl of those ancient Roman Christians (as Eusebius and Sozomen report) would have taught us, that the tenth complete year of our Constantine deserves to be solemn and Jubilar.
cc cs j-jn n2 vhd vvn d n1 pp-f po32 n1 cc n1, av dt n1 pp-f d j jp np1 (c-acp np1 cc n2 vvb) vmd vhi vvn pno12, cst dt ord j n1 pp-f po12 np1 vvz pc-acp vbi j cc np1.
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943
And if our ill nature could be content to smother this mercy in silence, the very Lepers of Samaria should rise vp against vs and say, We doe not well; this is a day of good tidings, and we hold our peace.
And if our ill nature could be content to smother this mercy in silence, the very Lepers of Samaria should rise up against us and say, We do not well; this is a day of good tidings, and we hold our peace.
cc cs po12 j-jn n1 vmd vbi j pc-acp vvi d n1 p-acp n1, dt j n2 pp-f np1 vmd vvi a-acp p-acp pno12 cc vvb, pns12 vdb xx av; d vbz dt n1 pp-f j n2, cc pns12 vvb po12 n1.
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944
My discourse yet shall not bee altogether laudatorie; but as Samuels, led in with exhortation, and carried out with threatning.
My discourse yet shall not be altogether laudatory; but as Samuels, led in with exhortation, and carried out with threatening.
po11 n1 av vmb xx vbi av j; cc-acp c-acp np1, vvd p-acp p-acp n1, cc vvd av p-acp vvg.
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945
For this Text is a composition of duties, fauours, dangers: of duties which we owe, of fauours receiued, of dangers threatned.
For this Text is a composition of duties, favours, dangers: of duties which we owe, of favours received, of dangers threatened.
p-acp d n1 vbz dt n1 pp-f n2, n2, n2: pp-f n2 r-crq pns12 vvb, pp-f n2 vvn, pp-f n2 vvn.
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946
The duties that God lookes for of vs, come before the mention of the fauours we haue receiued from him (though after their receit) to teach vs, that as his mercy,
The duties that God looks for of us, come before the mention of the favours we have received from him (though After their receipt) to teach us, that as his mercy,
dt n2 cst np1 vvz p-acp pp-f pno12, vvb p-acp dt n1 pp-f dt n2 pns12 vhb vvn p-acp pno31 (c-acp p-acp po32 n1) pc-acp vvi pno12, cst p-acp po31 n1,
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947
so our obedience should be absolute:
so our Obedience should be absolute:
av po12 n1 vmd vbi j:
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948
and the danger followes both, to make vs more carefull to hold the fauours, and performe the duties.
and the danger follows both, to make us more careful to hold the favours, and perform the duties.
cc dt n1 vvz d, pc-acp vvi pno12 dc j pc-acp vvi dt n2, cc vvi dt n2.
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949
And mee thinkes there cannot be a more excellent mixture.
And me thinks there cannot be a more excellent mixture.
cc pno11 vvz a-acp vmbx vbi dt av-dc j n1.
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950
If we should heare only of the fauors of God, nothing of our duties, wee should fall into conceitednesse:
If we should hear only of the favors of God, nothing of our duties, we should fallen into conceitedness:
cs pns12 vmd vvi av-j pp-f dt n2 pp-f np1, pix pp-f po12 n2, pns12 vmd vvi p-acp n1:
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951
if onely of our duties without recognition of his fauours, we should prooue vncheerefull;
if only of our duties without recognition of his favours, we should prove uncheerful;
cs av-j pp-f po12 n2 p-acp n1 pp-f po31 n2, pns12 vmd vvi j-u;
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952
and if both of these, without mention of any danger, we should presume on our fauours,
and if both of these, without mention of any danger, we should presume on our favours,
cc cs d pp-f d, p-acp n1 pp-f d n1, pns12 vmd vvi p-acp po12 n2,
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953
and be slacke in our duties.
and be slack in our duties.
cc vbi j p-acp po12 n2.
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954
Prepare therefore your Christian eares and hearts for this threefold cord of God, that (through his blessing) these dueties may draw you to obedience, the dangers to a greater awe,
Prepare Therefore your Christian ears and hearts for this threefold cord of God, that (through his blessing) these duties may draw you to Obedience, the dangers to a greater awe,
vvb av po22 np1 n2 cc n2 p-acp d j n1 pp-f np1, cst (p-acp po31 n1) d n2 vmb vvi pn22 p-acp n1, dt n2 p-acp dt jc n1,
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955
and the fauours to a further thankfulnesse.
and the favours to a further thankfulness.
cc dt n2 p-acp dt jc n1.
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956
The goodnesse of these outward this as is not such as that it can priuilege euery desire of them from sinne.
The Goodness of these outward this as is not such as that it can privilege every desire of them from sin.
dt n1 pp-f d j d c-acp vbz xx d c-acp cst pn31 vmb vvi d n1 pp-f pno32 p-acp n1.
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957
Monarchie 〈 … 〉 and like•• to his rule that sits in the assembly of Gods. One God, 〈 … 〉 the acclamation of those ancient Christians: Monarchy 〈 … 〉 and like•• to his Rule that sits in the assembly of God's One God, 〈 … 〉 the acclamation of those ancient Christians:
n1 〈 … 〉 cc n1 p-acp po31 n1 cst vvz p-acp dt n1 pp-f n2 crd np1, 〈 … 〉 dt n1 pp-f d j np1:
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958
and ye it was mis-desired of the Isr•••es:
and you it was mis-desired of the Isr•••es:
cc pn22 pn31 vbds j pp-f dt n2:
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959
Wee may not euer desire that which is better in it selfe, but that which is b•tter for vs;
we may not ever desire that which is better in it self, but that which is b•tter for us;
pns12 vmb xx av vvi d r-crq vbz jc p-acp pn31 n1, cc-acp cst r-crq vbz jc p-acp pno12;
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960
Neither must wee follow our conceit in this iudgement, but the appointment of God:
Neither must we follow our conceit in this judgement, but the appointment of God:
dx vmb pns12 vvi po12 n1 p-acp d n1, cc-acp dt n1 pp-f np1:
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961
Now, though God had appointed in time, both a Scepter and a Law-giuer to 〈 ◊ 〉,
Now, though God had appointed in time, both a Sceptre and a Lawgiver to 〈 ◊ 〉,
av, cs np1 vhd vvn p-acp n1, d dt n1 cc dt n1 pc-acp 〈 sy 〉,
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962
yet they sinned in mending the pase of God, and sputting on his decree.
yet they sinned in mending the pace of God, and sputting on his Decree.
av pns32 vvd p-acp vvg dt n1 pp-f np1, cc vvg p-acp po31 n1.
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963
And if they had staid his leisure, so that they had desired that which was best in it selfe, best for them appointed by God, and now appointed;
And if they had stayed his leisure, so that they had desired that which was best in it self, best for them appointed by God, and now appointed;
cc cs pns32 vhd vvn po31 n1, av cst pns32 vhd vvn d r-crq vbds js p-acp pn31 n1, js p-acp pno32 vvn p-acp np1, cc av vvn;
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964
yet the manner and ground offended.
yet the manner and ground offended.
av dt n1 cc n1 vvn.
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965
For out of an humor of innouation, out of discontent, out of distrust, out of an itch of conformitie to other Nations, to aske a King, it was not onely a sinne as they confesse, vers. 29. but (ragnah rabbah) a great wickednesse,
For out of an humour of innovation, out of discontent, out of distrust, out of an itch of conformity to other nations, to ask a King, it was not only a sin as they confess, vers. 29. but (Ragnah rabbah) a great wickedness,
p-acp av pp-f dt n1 pp-f n1, av pp-f n-jn, av pp-f n1, av pp-f dt n1 pp-f n1 p-acp j-jn n2, pc-acp vvi dt n1, pn31 vbds xx av-j dt n1 c-acp pns32 vvb, fw-la. crd p-acp (uh n1) dt j n1,
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966
as Samuel tells them, vers. 17. and (as oftentimes we may reade Gods displeasure in the face of heauen) he shewes it in the weather, God thunders and raines in the middest of wheat-•aruest. The thunder was fearefull;
as Samuel tells them, vers. 17. and (as oftentimes we may read God's displeasure in the face of heaven) he shows it in the weather, God Thunders and reins in the midst of wheat-•aruest. The thunder was fearful;
c-acp np1 vvz pno32, fw-la. crd cc (c-acp av pns12 vmb vvi npg1 n1 p-acp dt n1 pp-f n1) pns31 vvz pn31 p-acp dt n1, np1 vvz cc n2 p-acp dt n1 pp-f j. dt n1 vbds j;
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967
the raine in that hot climate and season, strangely vnseasonable: both to bee in the instant of Samuels speech, was iustly miraculous.
the rain in that hight climate and season, strangely unseasonable: both to be in the instant of Samuels speech, was justly miraculous.
dt n1 p-acp d j n1 cc n1, av-j j: av-d pc-acp vbi p-acp dt n-jn pp-f np1 n1, vbds av-j j.
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968
The heathen Poets bring in their fained God thundering in applause; I neuer finde the true God did so.
The heathen Poets bring in their feigned God thundering in applause; I never find the true God did so.
dt j-jn n2 vvb p-acp po32 j-vvn n1 vvg p-acp n1; pns11 av-x vvi dt j np1 vdd av.
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969
This voice of God brake these Cedars of Lebanon, and made these Hindes to calue: This voice of God brake these Cedars of Lebanon, and made these Hinds to calue:
d n1 pp-f np1 vvd d n2 pp-f np1, cc vvd d n2 p-acp fw-la:
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970
and now they cry Peccauimus, vers. 19. If euer wee will stoope, the iudgements of God will bring vs on our knees.
and now they cry Peccauimus, vers. 19. If ever we will stoop, the Judgments of God will bring us on our knees.
cc av pns32 vvb fw-la, fw-la. crd cs av pns12 vmb vvi, dt n2 pp-f np1 vmb vvi pno12 p-acp po12 n2.
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971
Samuel takes vantage of their humiliation, and according to the golden sentence of that Samian - wise-man, that bids vs lay weight vpon the loden, (how euer Hierom take it in another sense) hee lades them with these three duties; Feare, seruice, consideration. Samuel Takes vantage of their humiliation, and according to the golden sentence of that Samian - Wiseman, that bids us lay weight upon the laden, (how ever Hieronymus take it in Another sense) he lades them with these three duties; fear, service, consideration.
np1 vvz n1 pp-f po32 n1, cc vvg p-acp dt j n1 pp-f cst njp - n1, cst vvz pno12 vvi n1 p-acp dt vvn, (c-crq av np1 vvb pn31 p-acp j-jn n1) pns31 n2 pno32 p-acp d crd n2; vvb, n1, n1.
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972
Feare and seruice goe still together.
fear and service go still together.
n1 cc n1 vvb av av.
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Serue the Lord in feare, saith Dauid. Feare the Lord and serue him, saith Ioshua; And, feare euer before seruice,Serve the Lord in Fear, Says David. fear the Lord and serve him, Says Ioshua; And, Fear ever before service,
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for that vnlesse our seruice proceed from feare, it is hollow and worthlesse. One sayes well, that these inward dispositions are as the kernell;
for that unless our service proceed from Fear, it is hollow and worthless. One Says well, that these inward dispositions Are as the kernel;
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outward acts are as the shell he is but a deafe nut therefore, that hath outward seruice, without inward feare;
outward acts Are as the shell he is but a deaf nut Therefore, that hath outward service, without inward Fear;
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Feare God (saith Salomon) first, & then, keep his commandments. Behold, the same tongue that bade them not feare, ver. 20. now bids them feare; fear God (Says Solomon) First, & then, keep his Commandments. Behold, the same tongue that bade them not Fear, ver. 20. now bids them Fear;
vvb np1 (vvz np1) ord, cc av, vvb po31 n2. vvb, dt d n1 cst vvd pno32 xx vvi, fw-la. crd av vvz pno32 vvi;
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and the same spirit that tells vs they feared exceedingly ( ver. 18.) now inioynes them to feare more.
and the same Spirit that tells us they feared exceedingly (for. 18.) now enjoins them to Fear more.
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What shall we make of this? Their other feare was at the best Initiall; for now they began to repent;
What shall we make of this? Their other Fear was At the best Initial; for now they began to Repent;
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and as one saies of this kinde of feare, that it hath two eyes fixed on two diuers obiects,
and as one Says of this kind of Fear, that it hath two eyes fixed on two diverse objects,
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so had this of theirs. One eye looked vpon the raine and thunder; the other looked vp to the God that sent it.
so had this of theirs. One eye looked upon the rain and thunder; the other looked up to the God that sent it.
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The one of these it borrowed of the slauish or hostile feare (as Basil calls it,) the other of the filiall;
The one of these it borrowed of the slavish or hostile Fear (as Basil calls it,) the other of the filial;
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for the slauish feare casts both eyes vpon the punishment; the filiall lookes with both eyes on the partie offended.
for the slavish Fear Cast both eyes upon the punishment; the filial looks with both eyes on the party offended.
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Now then Samuel would rectifie and perfect this affection, and would bring them from the feare of slaues through the feare of penitents, to the feare of sonnes:
Now then Samuel would rectify and perfect this affection, and would bring them from the Fear of slaves through the Fear of penitents, to the Fear of Sons:
av av np1 vmd vvi cc vvi d n1, cc vmd vvi pno32 p-acp dt n1 pp-f n2 p-acp dt n1 pp-f n2-jn, p-acp dt n1 pp-f n2:
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and indeed one of these make way for another. It is true that perfect loue thrusts out feare:
and indeed one of these make Way for Another. It is true that perfect love thrusts out Fear:
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but it is as true, that feare brings in that perfect loue, which is ioyned with the reuerence of sonnes.
but it is as true, that Fear brings in that perfect love, which is joined with the Reverence of Sons.
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Like as the needle or bristle (so one compares it) drawes in the thred after it,
Like as the needle or bristle (so one compares it) draws in the thread After it,
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or as the potion brings health.
or as the potion brings health.
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The compunction of feare (saith Gregorie ) fits the minde for the compunction of loue.
The compunction of Fear (Says Gregory) fits the mind for the compunction of love.
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Wee shall neuer reioyce truly in God, except it be with trembling: Except we haue quaked at his thunder, we shall neuer ioy in his sunne-shine. we shall never rejoice truly in God, except it be with trembling: Except we have quaked At his thunder, we shall never joy in his sunshine.
pns12 vmb av-x vvi av-j p-acp np1, c-acp pn31 vbb p-acp vvg: c-acp pns12 vhb vvn p-acp po31 n1, pns12 vmb av-x vvi p-acp po31 n1.
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How seasonably therefore doth Samuel, when he saw them smitten with that guilty and seruile feare, call them to the reuerentiall feare of God;
How seasonably Therefore does Samuel, when he saw them smitten with that guilty and servile Fear, call them to the reuerentiall Fear of God;
c-crq av-j av vdz np1, c-crq pns31 vvd pno32 vvn p-acp d j cc j n1, vvb pno32 p-acp dt j n1 pp-f np1;
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Therefore feare yee the Lord? It is good striking, when God hath striken; there is no fishing so good as in troubled waters.Therefore Fear ye the Lord? It is good striking, when God hath stricken; there is no fishing so good as in troubled waters.
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The conscience of man is a nice and sullen thing: and if it be not taken at fit times, there is no medling with it.
The conscience of man is a Nicaenae and sullen thing: and if it be not taken At fit times, there is no meddling with it.
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Tell one of our gallants, in the midst of all his iollitie and reuels, of deuotion; of pietie, of iudgements;
Tell one of our gallants, in the midst of all his jollity and revels, of devotion; of piety, of Judgments;
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hee hath the Athenian question ready, What will this babler say? Let that man alone till God haue toucht his soule with some terror, till he haue cast his body on the bed of sicknesse,
he hath the Athenian question ready, What will this babbler say? Let that man alone till God have touched his soul with Some terror, till he have cast his body on the Bed of sickness,
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when his feather is turned to a kerchiefe, when his face is pale, his eyes sunke, his hand shaking, his breath short, his flesh consumed,
when his feather is turned to a kerchief, when his face is pale, his eyes sunk, his hand shaking, his breath short, his Flesh consumed,
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now he may be talkt with, now hee hath learned of Eli to say, Speake Lord for thy seruant heareth.
now he may be talked with, now he hath learned of Eli to say, Speak Lord for thy servant hears.
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The conuex or our bowed side of a vessell will hold nothing; it must bee the hollow and depressed part that is capable of any liquor.
The convex or our bowed side of a vessel will hold nothing; it must be the hollow and depressed part that is capable of any liquour.
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Oh if wee were so humbled with the varieties of Gods iudgements as wee might,
O if we were so humbled with the varieties of God's Judgments as we might,
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how sauoury should his counsels be, how precious and welcome would his feare be to our trembling hearts? whereas now our stubborne senselesnesse frustrates (in respect of our successe,
how savoury should his Counsels be, how precious and welcome would his Fear be to our trembling hearts? whereas now our stubborn senselessness frustrates (in respect of our success,
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though not of his decree) all the threatnings and executions of God.
though not of his Decree) all the threatenings and executions of God.
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There are two maine affections, Loue and Feare; which as they take vp the soule where they are,
There Are two main affections, Love and fear; which as they take up the soul where they Are,
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and as they neuer goe asunder, (for euery loue hath in it a feare of offending & forgoing;
and as they never go asunder, (for every love hath in it a Fear of offending & foregoing;
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and euery feare implies a loue of that, which we suspect may miscarry) so each of them fulfills the whole law of God.
and every Fear Implies a love of that, which we suspect may miscarry) so each of them fulfils the Whole law of God.
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That loue is the abridgement of the Decalogue, both our Sauiour & his blessed Apostle haue taught vs:
That love is the abridgement of the Decalogue, both our Saviour & his blessed Apostle have taught us:
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It is as plaine of Feare; The title of Iob is, A iust man, and one that feared God; iustice is expressed by Feare.
It is as plain of fear; The title of Job is, A just man, and one that feared God; Justice is expressed by fear.
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For what is iustice, but freedome from sin? And the feare of the Lord hates euill, saith Salomon. Hence Moses his NONLATINALPHABET Thou shalt feare, is turned by our Sauiour (NONLATINALPHABET) Thou shalt worship, or adore. For what is Justice, but freedom from since? And the Fear of the Lord hates evil, Says Solomon. Hence Moses his Thou shalt Fear, is turned by our Saviour () Thou shalt worship, or adore.
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And that which Esay saith, In vaine they feare mee, our Sauiour renders, In vaine they worship me;
And that which Isaiah Says, In vain they Fear me, our Saviour renders, In vain they worship me;
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as if all worship consisted in Feare.
as if all worship consisted in fear.
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Hence it is probable that God hath his name in two languages from (NONLATINALPHABET) Feare, and the same word in the Greeke signifies both Feare and Religion. And Salomon when hee saies, The feare of the Lord is NONLATINALPHABET the beginning (as wee turne it) of wisdome, saies more than we are aware of;
Hence it is probable that God hath his name in two languages from () fear, and the same word in the Greek signifies both fear and Religion. And Solomon when he Says, The Fear of the Lord is the beginning (as we turn it) of Wisdom, Says more than we Are aware of;
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for the word signifies as well Caput or Principatum; the head or top of wisdome;
for the word signifies as well Caput or Principatum; the head or top of Wisdom;
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yea (saith Stracides ) it is the crowne vpon the head, it is the root of the same wisdome, whereof it is the top-branch, saith the same Author.
yea (Says Stracides) it is the crown upon the head, it is the root of the same Wisdom, whereof it is the top-branch, Says the same Author.
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And surely this is the most proper disposition of men towards God; for though God stoop down so low as to vouchsafe to bee loued of men, yet that infinite inequalitie;
And surely this is the most proper disposition of men towards God; for though God stoop down so low as to vouchsafe to be loved of men, yet that infinite inequality;
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which there is between him and vs, may seem not to allow so perfect a fitnesse of that affection, as of this other;
which there is between him and us, may seem not to allow so perfect a fitness of that affection, as of this other;
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which suits so well betwixt our vilenesse, and his glory, that the more disproportion there is betwixt vs, the more due and proper is our feare. Neither is it lesse necessary than proper,
which suits so well betwixt our vileness, and his glory, that the more disproportion there is betwixt us, the more due and proper is our Fear. Neither is it less necessary than proper,
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for we can be no Christians without it, whether it be (as Hemingius distinguishes it wel) timor cultus, or culpae, either our feare in worshipping, or our feare of offending;
for we can be no Christians without it, whither it be (as hemingius Distinguishes it well) timor cultus, or Culpae, either our Fear in worshipping, or our Fear of offending;
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the one is a deuout feare, the other a carefull feare.
the one is a devout Fear, the other a careful Fear.
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The latter was the Corinthians feare, whose godly sorrow when the Apostle had mentioned, he addes, Yea what indignation, yea what feare,
The latter was the Corinthians Fear, whose godly sorrow when the Apostle had mentioned, he adds, Yea what Indignation, yea what Fear,
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yea what desire? The former is that of the Angels, who hide their faces with their wings; yea what desire? The former is that of the Angels, who hide their faces with their wings;
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yea of the Son of God, as man, who fell on his face to his Father.
yea of the Son of God, as man, who fell on his face to his Father.
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And this is due to God, as a Father, as a master, as a benefactor, as a God infinite in all that he is.
And this is due to God, as a Father, as a master, as a benefactor, as a God infinite in all that he is.
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Let me be bold to speake to you, with the Psalmist, Come yee children, harken to mee, and I will teach you the feare of the Lord.
Let me be bold to speak to you, with the Psalmist, Come ye children, harken to me, and I will teach you the Fear of the Lord.
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What is it therefore to feare God;
What is it Therefore to Fear God;
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but to acknowledge the glorious (tho inuisible) presence of God in all our wayes, with Moses his eyes NONLATINALPHABET:
but to acknowledge the glorious (though invisible) presence of God in all our ways, with Moses his eyes:
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to bee awfully affected at his presence with Iacob (quàm tremendus?) to make an humble resignation of our selues to the holy will of God with Eli, It is the Lord; to be awfully affected At his presence with Iacob (quàm tremendus?) to make an humble resignation of our selves to the holy will of God with Eli, It is the Lord;
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and to attend reuerently vpon his disposing with DAVID, Here I am; let him die to me as seemeth good in his eyes.
and to attend reverently upon his disposing with DAVID, Here I am; let him die to me as seems good in his eyes.
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This is the leare of the Lord. There is nothing more talkt of, nothing lesse felt.
This is the lere of the Lord. There is nothing more talked of, nothing less felt.
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I appeale from the tongues of men to their hands;
I appeal from the tongues of men to their hands;
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the wise Heathen taught mee to doe so, Verba rebus proba. The voice of wickednesse is actuall, saith the Psalmist, wickednesse saith there is no feare of God before his eyes.
the wise Heathen taught me to do so, Verba rebus proba. The voice of wickedness is actual, Says the Psalmist, wickedness Says there is no Fear of God before his eyes.
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Behold wheresoeuer is wickednesse, there can be no feare of God;
Behold wheresoever is wickedness, there can be no Fear of God;
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these two cannot lodge vnde• one roofe, for the feare of God driues out euill (saith Ecclesiasticus: ) As therefore Abraham argues well from the cause to the effect;
these two cannot lodge vnde• one roof, for the Fear of God drives out evil (Says Ecclesiasticus:) As Therefore Abraham argues well from the cause to the Effect;
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Because the feare of God is not in this place, therefore they will kill me:
Because the Fear of God is not in this place, Therefore they will kill me:
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So Dauid argues backe from the effect to the cause, They imagine wickednesse on their bed, &c. therefore the feare of God is not before them.
So David argues back from the Effect to the cause, They imagine wickedness on their Bed, etc. Therefore the Fear of God is not before them.
av np1 vvz av p-acp dt n1 p-acp dt n1, pns32 vvb n1 p-acp po32 n1, av av dt n1 pp-f np1 vbz xx p-acp pno32.
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1033
I would to God his argument were not too demonstratiue.
I would to God his argument were not too demonstrative.
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1034
Brethren, our liues shame vs. If we feared the Lord, durst we dally with his name, durst we teare it in peeces? Surely we contemn his person, whose name we contemn.
Brothers, our lives shame us If we feared the Lord, durst we dally with his name, durst we tear it in Pieces? Surely we contemn his person, whose name we contemn.
n1, po12 n2 vvb pno12 cs pns12 vvd dt n1, vvd pns12 vvb p-acp po31 n1, vvd pns12 vvb pn31 p-acp n2? np1 pns12 vvb po31 n1, rg-crq n1 pns12 vvb.
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1035
The Iewes haue a conceit that the sinne of that Israelite which was stoned for blasphemy, was onely this, that hee named that ineffable name of foure letters Iehouah. Shall their feare keepe them from once mentioning the dreadfull name of God,
The Iewes have a conceit that the sin of that Israelite which was stoned for blasphemy, was only this, that he nam that ineffable name of foure letters Jehovah. Shall their Fear keep them from once mentioning the dreadful name of God,
dt np2 vhb dt n1 cst dt n1 pp-f cst np1 r-crq vbds vvn p-acp n1, vbds av-j d, cst pns31 vvd cst j n1 pp-f crd n2 np1. vmb po32 n1 vvi pno32 p-acp a-acp vvg dt j n1 pp-f np1,
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1036
and shall not our feare keepe vs from abusing it? Durst we so boldly sinne God in the face,
and shall not our Fear keep us from abusing it? Durst we so boldly sin God in the face,
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1037
if we feared him? Durst wee mocke God with a formall flourish of that, which our heart tells vs we are not,
if we feared him? Durst we mock God with a formal flourish of that, which our heart tells us we Are not,
cs pns12 vvd pno31? np1 pns12 vvb np1 p-acp dt j n1 pp-f d, r-crq po12 n1 vvz pno12 pns12 vbr xx,
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1038
if wee feared him? Durst we be Christians at Church, Mammonists at home, if we feared him? Pardon me,
if we feared him? Durst we be Christians At Church, Mammonists At home, if we feared him? Pardon me,
cs pns12 vvd pno31? np1 pns12 vbb np1 p-acp n1, np1 p-acp n1-an, cs pns12 vvd pno31? n1 pno11,
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1039
if in a day of gratulation, I hardly temper my tongue from reproofe:
if in a day of gratulation, I hardly temper my tongue from reproof:
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1040
for as the Iewes had euer some malefactor brought forth to them in their great feast;
for as the Iewes had ever Some Malefactor brought forth to them in their great feast;
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1041
so it shall bee the happiest peece of our triumph and solemnitie, if we can bring forth that wicked profanenesse, wherewith we haue dishonoured God,
so it shall be the Happiest piece of our triumph and solemnity, if we can bring forth that wicked profaneness, wherewith we have dishonoured God,
av pn31 vmb vbi dt js n1 pp-f po12 n1 cc n1, cs pns12 vmb vvi av d j n1, c-crq pns12 vhb vvn np1,
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1042
and blemisht his Gospell, to be scourged, and dismissed with all holy indignity.
and blemished his Gospel, to be scourged, and dismissed with all holy indignity.
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1043
From this feare, let vs passe as briefly, through that which wee must dwell in all our liues; the seruice of God.
From this Fear, let us pass as briefly, through that which we must dwell in all our lives; the service of God.
p-acp d n1, vvb pno12 vvi a-acp av-j, p-acp d r-crq pns12 vmb vvi p-acp d po12 n2; dt n1 pp-f np1.
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1044
This is the subiect of all Sermons, mine shall but touch at it.
This is the Subject of all Sermons, mine shall but touch At it.
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1045
You shall see how I hasten to that discourse which this day and your expectation calls me to.
You shall see how I hasten to that discourse which this day and your expectation calls me to.
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1046
Diuine Philosophy teaches vs to referre, not onely our speculations, but our affections to action.
Divine Philosophy Teaches us to refer, not only our speculations, but our affections to actium.
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1047
As therefore our seruice must be grounded vpon feare, so our feare must be reduced to seruice. What strength can these masculine dispositions of the soule yeeld vs,
As Therefore our service must be grounded upon Fear, so our Fear must be reduced to service. What strength can these masculine dispositions of the soul yield us,
p-acp av po12 n1 vmb vbi vvn p-acp vvb, av po12 vvb vmb vbi vvn p-acp n1. q-crq n1 vmb d j n2 pp-f dt n1 vvb pno12,
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1048
if with the Israelites brood they be smothered in the birth? Indeed the worst kinde of feare, is that we call seruile:
if with the Israelites brood they be smothered in the birth? Indeed the worst kind of Fear, is that we call servile:
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1049
but the best feare, is the feare of seruants. For there is no seruant of God, but feares filially.
but the best Fear, is the Fear of Servants. For there is no servant of God, but fears filially.
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1050
And againe, God hath no sonne but hee serues.
And again, God hath no son but he serves.
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1051
Euen the naturall sonne of God, was so in the forme of a seruant, that he serued indeed;
Eve the natural son of God, was so in the Form of a servant, that he served indeed;
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1052
and so did he serue, that he indured all sorrow, and fulfilled all righteousnesse.
and so did he serve, that he endured all sorrow, and fulfilled all righteousness.
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1053
So euery Christian is a son and heire to the King of heauen, and his word must be, I serue. We all know what seruice meanes.
So every Christian is a son and heir to the King of heaven, and his word must be, I serve. We all know what service means.
av d np1 vbz dt n1 cc n1 p-acp dt n1 pp-f n1, cc po31 n1 vmb vbi, pns11 vvb. pns12 d vvb r-crq n1 vvz.
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1054
For we all are, or were (I imagine) either seruants of masters, or seruants of the publique,
For we all Are, or were (I imagine) either Servants of Masters, or Servants of the public,
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1055
or masters of seruants, or all these.
or Masters of Servants, or all these.
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1056
We cannot therefore be ignorant either what we require of ours, or what our superiours require of vs. If seruice consisted only in wearing of liueries, in taking of wages;
We cannot Therefore be ignorant either what we require of ours, or what our superiors require of us If service consisted only in wearing of liveries, in taking of wages;
pns12 vmbx av vbi j av-d r-crq pns12 vvb pp-f png12, cc q-crq po12 n2-jn vvb pp-f pno12 cs n1 vvd av-j p-acp vvg pp-f n2, p-acp vvg pp-f n2;
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1057
in making of curtesies, and kissing of hands, there were nothing more easie, or more common.
in making of courtesies, and kissing of hands, there were nothing more easy, or more Common.
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1058
All of vs weare the cognizance of our Christianitie in our Baptisme, all liue vpon Gods trencher in our maintenance, all giue him the complements of a fashionable profession.
All of us wear the cognizance of our Christianity in our Baptism, all live upon God's trencher in our maintenance, all give him the compliments of a fashionable profession.
av-d pp-f pno12 vvi dt n1 pp-f po12 n1 p-acp po12 n1, d vvb p-acp ng1 n1 p-acp po12 n1, d vvb pno31 dt n2 pp-f dt j n1.
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1059
But, be not deceiued, the life of seruice is worke; the worke of a Christian is obedience to the Law of God.
But, be not deceived, the life of service is work; the work of a Christian is Obedience to the Law of God.
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1060
The Centurion, when he would describe his good seruant in the Gospell, needed say no more but this;
The Centurion, when he would describe his good servant in the Gospel, needed say no more but this;
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1061
I bid him doe this, and he doth it. Seruice then briefly is nothing but a readinesse to doe as we are bidden;
I bid him do this, and he does it. Service then briefly is nothing but a readiness to do as we Are bidden;
pns11 vvb pno31 vdi d, cc pns31 vdz pn31. n1 av av-j vbz pix p-acp dt n1 pc-acp vdi c-acp pns12 vbr vvn;
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1062
and therefore both Salomon, and he that was greater than Salomon, describes it by keeping the commandements:
and Therefore both Solomon, and he that was greater than Solomon, describes it by keeping the Commandments:
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1063
and the chosen vessell giues an euerlasting rule: His seruants yee are to whom yee obey.
and the chosen vessel gives an everlasting Rule: His Servants ye Are to whom ye obey.
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1064
Now I might distinguish this seruice into habituall and actuall. Habituall; for as the seruant, while he eats or sleepes, is in seruice still; so are wee to God.
Now I might distinguish this service into habitual and actual. Habitual; for as the servant, while he eats or sleeps, is in service still; so Are we to God.
av pns11 vmd vvi d n1 p-acp j cc j. j; c-acp c-acp dt n1, cs pns31 vvz cc vvz, vbz p-acp n1 av; av vbr pns12 p-acp np1.
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1065
Actuall, whether vniuersall in the whole carriage of our liues (which Zacharie tells vs is in holinesse, and righteousnesse;
Actual, whither universal in the Whole carriage of our lives (which Zacharias tells us is in holiness, and righteousness;
j, cs j p-acp dt j-jn n1 pp-f po12 n2 (r-crq np1 vvz pno12 vbz p-acp n1, cc n1;
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1066
holinesse to God, righteousnesse to men) or particular, either in the duties which are proper to God, Inuocation and Attendance on his ordinance (which by an excellence is tearmed his seruice) or in those which are proper to vs,
holiness to God, righteousness to men) or particular, either in the duties which Are proper to God, Invocation and Attendance on his Ordinance (which by an excellence is termed his service) or in those which Are proper to us,
n1 p-acp np1, n1 p-acp n2) cc j, av-d p-acp dt n2 r-crq vbr j p-acp np1, n1 cc n1 p-acp po31 n1 (r-crq p-acp dt n1 vbz vvn po31 n1) cc p-acp d r-crq vbr j p-acp pno12,
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1067
as wee are peeces of a Familie, Church, Common-wealth;
as we Are Pieces of a Family, Church, Commonwealth;
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1068
the stations whereof God hath so disposed, that we may serue him in seruing one another.
the stations whereof God hath so disposed, that we may serve him in serving one Another.
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1069
And thus you see I might make way for an endlesse discourse;
And thus you see I might make Way for an endless discourse;
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1070
but it shall content me (passing ouer this world of matter) to glance onely at the generality of this infinite theme.
but it shall content me (passing over this world of matter) to glance only At the generality of this infinite theme.
cc-acp pn31 vmb vvi pno11 (vvg p-acp d n1 pp-f n1) pc-acp vvi av-j p-acp dt n1 pp-f d j n1.
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1071
As euery obedience serues God, so euery sinne makes God serue vs. One said wittily, that the angry man made himselfe the iudge, and God the executioner.
As every Obedience serves God, so every sin makes God serve us One said wittily, that the angry man made himself the judge, and God the executioner.
p-acp d n1 vvz np1, av d n1 vvz np1 vvb pno12 crd vvn av-j, cst dt j n1 vvd px31 dt n1, cc np1 dt n1.
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1072
There is no sinne that doth not the like.
There is no sin that does not the like.
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1073
The glutton makes God his cator, and himselfe the guest, and his belly his God, especially in the new-found feasts of this Age, wherein profusenesse and profanenesse striue for the tables end.
The glutton makes God his cator, and himself the guest, and his belly his God, especially in the newfound feasts of this Age, wherein profuseness and profaneness strive for the tables end.
dt n1 vvz np1 po31 n1, cc px31 dt n1, cc po31 n1 po31 n1, av-j p-acp dt j n2 pp-f d n1, c-crq n1 cc n1 vvb p-acp dt ng1 n1.
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1074
The lasciuious man makes himselfe the louer, and (as Viues saies of Mahumet ) God the Pandar.
The lascivious man makes himself the lover, and (as Viues Says of Mahomet) God the Pandar.
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1075
The couetous man makes himselfe the Vsurer, and God the broker. The ambitious makes God his stale, and Honor his God.
The covetous man makes himself the Usurer, and God the broker. The ambitious makes God his stale, and Honour his God.
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1076
Of euery sinner doth God say iustly, Seruire me fecisti; Thou hast made me to serue with thy sins.
Of every sinner does God say justly, Serve me fecisti; Thou hast made me to serve with thy Sins.
pp-f d n1 vdz np1 vvi av-j, vvb pno11 fw-la; pns21 vh2 vvn pno11 pc-acp vvi p-acp po21 n2.
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1077
There cannot be a greater honor for vs, than to serue such a master, as commands heauen, earth, and hell:
There cannot be a greater honour for us, than to serve such a master, as commands heaven, earth, and hell:
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1078
whom it is both dishonour and basenesse not to serue.
whom it is both dishonour and baseness not to serve.
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1079
The highest stile that King Dauid could deuise to giue himselfe (not in the phrase of a friuolous French complement, The highest style that King David could devise to give himself (not in the phrase of a frivolous French compliment,
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1080
but in the plaine speech of a true Israelite) was, Behold I am thy seruant;
but in the plain speech of a true Israelite) was, Behold I am thy servant;
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1081
and he that is Lord of many seruants of the Deuill, delights to call himselfe the seruant of the seruants of God.
and he that is Lord of many Servants of the devil, delights to call himself the servant of the Servants of God.
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1082
The Angels of Heauen reioyce to bee our fellowes in this seruice.
The Angels of Heaven rejoice to be our Fellows in this service.
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1083
But there cannot bee a greater shame, than to see seruants ride on horse-backe, and Princes walking as seruants on the ground;
But there cannot be a greater shame, than to see Servants ride on horseback, and Princes walking as Servants on the ground;
p-acp a-acp vmbx vbi dt jc n1, cs pc-acp vvi n2 vvi p-acp n1, cc n2 vvg p-acp n2 p-acp dt n1;
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1084
I meane, to see the God of heauen made a lacquey to our vile affections, and in the liues of men, to see God attend vpon the world.
I mean, to see the God of heaven made a lackey to our vile affections, and in the lives of men, to see God attend upon the world.
pns11 vvb, pc-acp vvi dt n1 pp-f n1 vvd dt n1 p-acp po12 j n2, cc p-acp dt n2 pp-f n2, pc-acp vvi np1 vvi p-acp dt n1.
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1085
Brethren, there is seruice enough in the world, but it is to a wrong master.
Brothers, there is service enough in the world, but it is to a wrong master.
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1086
In mea patria Deus venter (as Hierome said;) Euerie worldling is a Papist in this, that hee giues NONLATINALPHABET, seruice, to the creature, which is the lowest respect that can bee; In mea patria Deus venture (as Jerome said;) Every worldling is a Papist in this, that he gives, service, to the creature, which is the lowest respect that can be;
p-acp fw-la fw-la fw-la vvb (c-acp np1 vvd;) d n1 vbz dt njp p-acp d, cst pns31 vvz, n1, p-acp dt n1, r-crq vbz dt js n1 cst vmb vbi;
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1087
Yea, so much more humble than (latria) as it is more absolute, and without respect of recompence.
Yea, so much more humble than (latria) as it is more absolute, and without respect of recompense.
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1088
Yea, I would it were vncharitable to say, that many besides the sauages of Calecut, place Satan in the throne, and God on the foot-stoole.
Yea, I would it were uncharitable to say, that many beside the savages of Calicut, place Satan in the throne, and God on the footstool.
uh, pns11 vmd pn31 vbdr j pc-acp vvi, cst d p-acp dt n2-jn pp-f np1, n1 np1 p-acp dt n1, cc np1 p-acp dt n1.
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1089
For as Witches and Sorcerers conuerse with euill spirits in plausible and familiar formes, which in vgly shapes they would abhorre,
For as Witches and Sorcerers converse with evil spirits in plausible and familiar forms, which in ugly shapes they would abhor,
p-acp p-acp n2 cc n2 vvi p-acp j-jn n2 p-acp j cc j-jn n2, r-crq p-acp j n2 pns32 vmd vvi,
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1090
so many a man serues Satan vnder the formes of gold and siluer, vnder the images of Saints and lightsome Angels, vnder glittering coats,
so many a man serves Satan under the forms of gold and silver, under the Images of Saints and lightsome Angels, under glittering coats,
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1091
or glorious titles, or beauteous faces, whom they would defie as himselfe.
or glorious titles, or beauteous faces, whom they would defy as himself.
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1092
And as the free-borne Israelite might become a seruant, either by forfaiture vpon trespasse, or by sale, or by spoile in warre;
And as the freeborn Israelite might become a servant, either by forfeiture upon trespass, or by sale, or by spoil in war;
cc c-acp dt j np1 vmd vvi dt n1, av-d p-acp n1 p-acp n1, cc p-acp n1, cc p-acp n1 p-acp n1;
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1093
so this accursed seruitude is incurred the same wayes, by them which should bee Christians. By forfeiture:
so this accursed servitude is incurred the same ways, by them which should be Christians. By forfeiture:
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1094
for though the debt and trespasse bee to God, yet (tradet lictori) hee shall deliuer the debtor to the Iaylor. By sale:
for though the debt and trespass be to God, yet (tradet lictori) he shall deliver the debtor to the Jailer. By sale:
c-acp cs dt n1 cc n1 vbb p-acp np1, av (fw-la fw-la) pns31 vmb vvi dt n1 p-acp dt n1. p-acp n1:
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1095
as Ahab sold himselfe to worke wickednesse: sold vnder sinne, saith the Apostle. By spoyle: beware lest any man make a spoyle of you, NONLATINALPHABET, saith Paul to his Colossians. as Ahab sold himself to work wickedness: sold under sin, Says the Apostle. By spoil: beware lest any man make a spoil of you,, Says Paul to his colossians.
p-acp np1 vvn px31 pc-acp vvi n1: vvd p-acp n1, vvz dt n1. p-acp n1: vvb cs d n1 vvi dt n1 pp-f pn22,, vvz np1 p-acp po31 njp2.
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1096
Alas, what a miserable change doe these men make, to leaue the liuing God, which is so bountifull, that he rewards a cup of cold water with eternall glory, to serue him that hath nothing to giue but his bate wages? and what wages? The wages of sinne is death;
Alas, what a miserable change do these men make, to leave the living God, which is so bountiful, that he rewards a cup of cold water with Eternal glory, to serve him that hath nothing to give but his bate wages? and what wages? The wages of sin is death;
np1, r-crq dt j n1 vdb d n2 vvi, pc-acp vvi dt j-vvg np1, r-crq vbz av j, cst pns31 vvz dt n1 pp-f j-jn n1 p-acp j n1, pc-acp vvi pno31 cst vhz pix pc-acp vvi p-acp po31 zz n2? cc q-crq n2? dt n2 pp-f n1 vbz n1;
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1097
And what death? not the death of the bodie;
And what death? not the death of the body;
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1098
in the seuering of the soule, but the death of the soule, in the separation from God:
in the severing of the soul, but the death of the soul, in the separation from God:
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1099
there is not so much difference betwixt life and death, as there is betwixt the first death and the second.
there is not so much difference betwixt life and death, as there is betwixt the First death and the second.
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1100
Oh wofull wages of a desperate worke! Well were these men, if they might goe vnpaid, and serue for nothing:
O woeful wages of a desperate work! Well were these men, if they might go unpaid, and serve for nothing:
uh j n2 pp-f dt j n1! n1 vbdr d n2, cs pns32 vmd vvi j, cc vvi p-acp pix:
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1101
but as the mercy of God will not let any of our poore seruices to him goe vnrewarded;
but as the mercy of God will not let any of our poor services to him go unrewarded;
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1102
so will not his iustice suffer the contrary seruice goe vnpaid;
so will not his Justice suffer the contrary service go unpaid;
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1103
in flaming fire rendring vengeance to them that know not God, and those that obey not the Gospell of our Lord Iesus. in flaming fire rendering vengeance to them that know not God, and those that obey not the Gospel of our Lord Iesus.
p-acp j-vvg n1 vvg n1 p-acp pno32 cst vvb xx np1, cc d cst vvb xx dt n1 pp-f po12 n1 np1.
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1104
Beloued, as that worthy Bishop said on his death-bed, we are happy in this, that wee serue a good Master:
beloved, as that worthy Bishop said on his deathbed, we Are happy in this, that we serve a good Master:
vvn, c-acp cst j n1 vvd p-acp po31 n1, pns12 vbr j p-acp d, cst pns12 vvb dt j n1:
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1105
how happy shall it be for vs, if we shall doe him good seruice, that in the day of our account we may heare, Euge serue bone, well done good seruant, enter into thy masters ioy.
how happy shall it be for us, if we shall do him good service, that in the day of our account we may hear, Euge serve bone, well done good servant, enter into thy Masters joy.
c-crq j vmb pn31 vbi p-acp pno12, cs pns12 vmb vdi pno31 j n1, cst p-acp dt n1 pp-f po12 n1 pns12 vmb vvi, j vvi n1, av vdn j n1, vvb p-acp po21 ng1 n1.
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1106
Now he that prescribes the act (seruice) must also prescribe the manner (Truly, totally.) God cannot abide we should serue him with a double heart (an heart & an heart) that is, hypocritically.
Now he that prescribes the act (service) must also prescribe the manner (Truly, totally.) God cannot abide we should serve him with a double heart (an heart & an heart) that is, hypocritically.
av pns31 cst vvz dt n1 (n1) vmb av vvi dt n1 (av-j, av-j.) n1 vmbx vvi pns12 vmd vvi pno31 p-acp dt j-jn n1 (dt n1 cc dt n1) cst vbz, av-j.
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1107
Neither that we should serue him with a false heart, that is, niggardly and vnwillingly:
Neither that we should serve him with a false heart, that is, niggardly and unwillingly:
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1108
but against doubling, he will be serued in truth, and against haluing, he will be serued with all the heart.
but against doubling, he will be served in truth, and against haluing, he will be served with all the heart.
cc-acp p-acp vvg, pns31 vmb vbi vvn p-acp n1, cc p-acp vvg, pns31 vmb vbi vvn p-acp d dt n1.
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1109
To serue God and not in truth, is mockerie.
To serve God and not in truth, is mockery.
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1110
To serue him truly and not with the whole heart, is a base dodging with God.
To serve him truly and not with the Whole heart, is a base dodging with God.
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1111
This NONLATINALPHABET, eye-seruice is a fault with men: but let vs serue God, but while hee sees vs, it is enough.
This, eyeservice is a fault with men: but let us serve God, but while he sees us, it is enough.
d, n1 vbz dt n1 p-acp n2: cc-acp vvb pno12 vvi np1, cc-acp cs pns31 vvz pno12, pn31 vbz av-d.
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1112
Behold hee sees vs euery where.
Behold he sees us every where.
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1113
If hee did not see our heart, it were enough to serue him in the face;
If he did not see our heart, it were enough to serve him in the face;
cs pns31 vdd xx vvi po12 n1, pn31 vbdr av-d pc-acp vvi pno31 p-acp dt n1;
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1114
and if the heart were not his, it were too much to giue him a part of it:
and if the heart were not his, it were too much to give him a part of it:
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1115
but now that he made this whole heart of ours, it is reason hee should be serued with it;
but now that he made this Whole heart of ours, it is reason he should be served with it;
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1116
and now that he sees the inside of the heart, it is madnesse not to serue him in truth. Those serue God, not in truth, which as Seneca saies of some auditors, come to heare, not to learne:
and now that he sees the inside of the heart, it is madness not to serve him in truth. Those serve God, not in truth, which as Senecca Says of Some Auditors, come to hear, not to Learn:
cc av cst pns31 vvz dt n1-an pp-f dt n1, pn31 vbz n1 xx pc-acp vvi pno31 p-acp n1. d vvi np1, xx p-acp n1, r-crq p-acp np1 vvz pp-f d n2, vvb pc-acp vvi, xx pc-acp vvi:
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1117
which bring their tablets to write words, not their hearts for the finger of God to write in.
which bring their tablets to write words, not their hearts for the finger of God to write in.
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1118
Whose eyes are on their Bible, whiles their heart is on their Count-booke;
Whose eyes Are on their bible, while their heart is on their Account-book;
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1119
which can play the Saints in the Church, Ruffians in the tauerne, Tyrants in their houses, Cheators in their shops;
which can play the Saints in the Church, Ruffians in the tavern, Tyrants in their houses, Cheatots in their shops;
r-crq vmb vvi dt n2 p-acp dt n1, n2 p-acp dt n1, n2 p-acp po32 n2, n2 p-acp po32 n2;
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1120
those Dames which vnder a cloke of modestie and deuotion, hide nothing but pride and fiendishnesse.
those Dams which under a cloak of modesty and devotion, hide nothing but pride and fiendishnesse.
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1121
Those serue God, not with all their heart;
Those serve God, not with all their heart;
d vvb np1, xx p-acp d po32 n1;
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1122
whose bosome is like Rachels tent, that hath (Teraphim) Idols hid in the straw;
whose bosom is like Rachels tent, that hath (Teraphim) Idols hid in the straw;
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1123
or rather like a Philistims Temple, that hath the Arke and Dagon vnder one roofe;
or rather like a philistines Temple, that hath the Ark and Dagon under one roof;
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1124
That come in euer with Naamans exceptiues, Onely in this: Those that haue let downe the world like the spies into the bottome of the well of their heart,
That come in ever with Naamans exceptives, Only in this: Those that have let down the world like the spies into the bottom of the well of their heart,
cst vvb p-acp av p-acp ng1 n2-jn, av-j p-acp d: d cst vhb vvn a-acp dt n1 av-j dt n2 p-acp dt n1 pp-f dt n1 pp-f po32 n1,
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1125
and couer the mouth of it with wheat: I meane that hide great oppressions, with the shew of small beneficences:
and cover the Mouth of it with wheat: I mean that hide great oppressions, with the show of small beneficences:
cc vvi dt n1 pp-f pn31 p-acp n1: pns11 vvb cst vvb j n2, p-acp dt n1 pp-f j n2:
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1126
Those which like Salomons false Curtizan, crie (Diuidatur) and are willing to share themselues betwixt God and the world.
Those which like Solomon's false Courtesan, cry (Diuidatur) and Are willing to share themselves betwixt God and the world.
d r-crq av-j np1 j n1, vvb (fw-la) cc vbr j pc-acp vvi px32 p-acp np1 cc dt n1.
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1127
And certainly, this is a noble policie of the Deuill, because he knowes hee hath no right to the heart, hee can be glad of any corner;
And Certainly, this is a noble policy of the devil, Because he knows he hath no right to the heart, he can be glad of any corner;
cc av-j, d vbz dt j n1 pp-f dt n1, c-acp pns31 vvz pns31 vhz dx j-jn p-acp dt n1, pns31 vmb vbi j pp-f d n1;
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1128
but withall he knowes, that if he haue any, he hath all; for where he hath any part, God will haue none.
but withal he knows, that if he have any, he hath all; for where he hath any part, God will have none.
cc-acp av pns31 vvz, cst cs pns31 vhb d, pns31 vhz d; p-acp c-crq pns31 vhz d n1, np1 vmb vhi pix.
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1129
This basemindednesse is fit for that euill one. God will haue all, or nothing.
This basemindednesse is fit for that evil one. God will have all, or nothing.
d n1 vbz j p-acp d j-jn crd. np1 vmb vhi d, cc pix.
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1130
It was an heroicall answer, that Theodoret reports of Valentinian, whom when the souldiers had chosen to bee Emperour, they were consulting to haue another ioyned with him.
It was an heroical answer, that Theodoret reports of Valentinian, whom when the Soldiers had chosen to be Emperor, they were consulting to have Another joined with him.
pn31 vbds dt j n1, cst np1 n2 pp-f np1, r-crq c-crq dt n2 vhd vvn pc-acp vbi n1, pns32 vbdr vvg pc-acp vhi j-jn vvd p-acp pno31.
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1131
No (my souldiers) said he, it was in your power to giue me the Empire, while I had it not:
No (my Soldiers) said he, it was in your power to give me the Empire, while I had it not:
uh-dx (po11 n2) vvd pns31, pn31 vbds p-acp po22 n1 pc-acp vvi pno11 dt n1, cs pns11 vhd pn31 xx:
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1132
but now when I haue it, it is not in your power to giue me a partner.
but now when I have it, it is not in your power to give me a partner.
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1133
We our selues say, The bed and the throne can abide no riuals.
We our selves say, The Bed and the throne can abide no rivals.
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1134
May wee not well say of the heart, as Lot of Zoar, Is it not a little one? Alas it is euen too little for God;
May we not well say of the heart, as Lot of Zoar, Is it not a little one? Alas it is even too little for God;
vmb pns12 xx av vvi pp-f dt n1, c-acp n1 pp-f vvb, vbz pn31 xx dt j pi? np1 pn31 vbz av av j c-acp np1;
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1135
what doe we thinke of taking an Inmate into this cottage? It is a fauour and happinesse, that the God of glorie will vouchsafe to dwell in it alone.
what do we think of taking an Inmate into this cottage? It is a favour and happiness, that the God of glory will vouchsafe to dwell in it alone.
q-crq vdb pns12 vvb pp-f vvg dt zz p-acp d n1? pn31 vbz dt n1 cc n1, cst dt n1 pp-f n1 vmb vvi pc-acp vvi p-acp pn31 av-j.
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1136
Euen so (O God) take thou vp these roomes for thy selfe; and inlarge them for the entertainment of thy Spirit:
Eve so (Oh God) take thou up these rooms for thy self; and enlarge them for the entertainment of thy Spirit:
np1 av (uh np1) vvb pns21 p-acp d n2 p-acp po21 n1; cc vvb pno32 p-acp dt n1 pp-f po21 n1:
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1137
Haue thou vs wholly, and let vs haue thee. Let the world serue it selfe. O let vs serue thee, with all our hearts.
Have thou us wholly, and let us have thee. Let the world serve it self. O let us serve thee, with all our hearts.
vhb pns21 pno12 av-jn, cc vvb pno12 vhi pno21. vvb dt n1 vvi pn31 n1. sy vvb pno12 vvi pno21, p-acp d po12 n2.
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1138
God hath set the heart on worke to feare, the hands on worke to serue him: now (that nothing may bee wanting) he sets the head on worke to consider; and that, not so much the iudgements of God, (yet those are of singular vse,
God hath Set the heart on work to Fear, the hands on work to serve him: now (that nothing may be wanting) he sets the head on work to Consider; and that, not so much the Judgments of God, (yet those Are of singular use,
np1 vhz vvn dt n1 p-acp n1 p-acp vvb, dt n2 p-acp n1 p-acp vvb pno31: av (cst pix vmb vbi vvg) pns31 vvz dt n1 p-acp n1 p-acp vvb; cc d, xx av av-d dt n2 pp-f np1, (av d vbr pp-f j n1,
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1139
and may not be forgotten) as his mercies, What great things hee hath done for you, not against you.
and may not be forgotten) as his Mercies, What great things he hath done for you, not against you.
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1140
Hee that looked vpon his owne works, and saw they were good, and delighted in them, delights that we should looke vpon them too,
He that looked upon his own works, and saw they were good, and delighted in them, delights that we should look upon them too,
pns31 cst vvd p-acp po31 d n2, cc vvd pns32 vbdr j, cc vvd p-acp pno32, n2 cst pns12 vmd vvi p-acp pno32 av,
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1141
and applaud his wisdome, power, and mercie that shines in them.
and applaud his Wisdom, power, and mercy that shines in them.
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1142
Euen the least of Gods works are worthie of the obseruation of the greatest Angell in heauen:
Eve the least of God's works Are worthy of the observation of the greatest Angel in heaven:
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1143
but (the magnalia Dei ) the great things he hath done are more worthie of our wonder, of our astonishment.
but (the magnalia Dei) the great things he hath done Are more worthy of our wonder, of our astonishment.
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1144
Great things indeed that hee did for Israel; he meant to make that Nation a precedent of mercie;
Great things indeed that he did for Israel; he meant to make that nation a precedent of mercy;
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1145
that all the world might see what he could doe for a people. Heauen and earth conspired to blesse them.
that all the world might see what he could do for a people. Heaven and earth conspired to bless them.
cst d dt n1 vmd vvi r-crq pns31 vmd vdi p-acp dt n1. n1 cc n1 vvd pc-acp vvi pno32.
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1146
What should I speake of the wonders of Aegypt? Surely, I know not whether their preseruation in it,
What should I speak of the wonders of Egypt? Surely, I know not whither their preservation in it,
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1147
or deliuerance out of it, were more miraculous. Did they want a guide? Himselfe goes before them in fire.
or deliverance out of it, were more miraculous. Did they want a guide? Himself Goes before them in fire.
cc n1 av pp-f pn31, vbdr av-dc j. vdd pns32 vvi dt n1? px31 vvz p-acp pno32 p-acp n1.
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1148
Did they want a shelter? His cloud is spred ouer them for a couering. Did they want way? The sea it selfe shall make it;
Did they want a shelter? His cloud is spread over them for a covering. Did they want Way? The sea it self shall make it;
vdd pns32 vvi dt n1? po31 n1 vbz vvn p-acp pno32 p-acp dt n-vvg. vdd pns32 vvi n1? dt n1 pn31 n1 vmb vvi pn31;
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1149
and bee at once a street, and a wall to them. Did they want bread? Heauen it selfe shall powre downe food of Angels.
and be At once a street, and a wall to them. Did they want bred? Heaven it self shall pour down food of Angels.
cc vbb p-acp a-acp dt n1, cc dt n1 p-acp pno32. vdd pns32 vvi n1? n1 pn31 n1 vmb vvi a-acp n1 pp-f n2.
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1150
Did they want meat to their bread? The wind shall bring them whole drifts of Quailes into their Tents.
Did they want meat to their bred? The wind shall bring them Whole drifts of Quails into their Tents.
vdd pns32 vvi n1 p-acp po32 n1? dt n1 vmb vvi pno32 j-jn n2 pp-f n2 p-acp po32 n2.
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1151
Doe they want drinke to both? The verie Rocke shall yeeld it them.
Do they want drink to both? The very Rock shall yield it them.
vdb pns32 vvb n1 p-acp d? dt j n1 vmb vvi pn31 pno32.
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1152
Doe they want suits of apparell? Their verie clothes shall not wax old on their backs.
Do they want suits of apparel? Their very clothes shall not wax old on their backs.
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1153
Doe they want aduice? God himselfe shall giue his vocall Oracle betweene the Cherubins.
Do they want Advice? God himself shall give his vocal Oracle between the Cherubim.
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1154
Doe they want a Law? God shall come downe vpon Sinai, and deliuer it in fire, thundring, smoke, earth-quakes,
Do they want a Law? God shall come down upon Sinai, and deliver it in fire, thundering, smoke, earthquakes,
vdb pns32 vvb dt n1? np1 vmb vvi a-acp p-acp np1, cc vvi pn31 p-acp n1, j-vvg, n1, n2,
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1155
and write it with his owne finger, in tables of stone.
and write it with his own finger, in tables of stone.
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1156
Doe they want habitations? God shall prouide them a land that flowes with milke and honie.
Do they want habitations? God shall provide them a land that flows with milk and honey.
vdb pns32 vvb n2? np1 vmb vvi pno32 dt n1 cst vvz p-acp n1 cc n1.
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1157
Are they persecuted? God stands in fire betweene them and their harmes. Are they stung to death? The brazen Serpent shall cure them.
are they persecuted? God Stands in fire between them and their harms. are they stung to death? The brazen Serpent shall cure them.
vbr pns32 vvn? np1 vvz p-acp n1 p-acp pno32 cc po32 n2. vbr pns32 vvn p-acp n1? dt j n1 vmb vvi pno32.
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1158
Are they resisted? The walls of Iericho shall fall downe alone; hailestones braine their enemies.
are they resisted? The walls of Jericho shall fallen down alone; hailstones brain their enemies.
vbr pns32 vvn? dt n2 pp-f np1 vmb vvi a-acp av-j; n2 n1 po32 n2.
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1159
The Sunne shall stand still in heauen, to see Ioshuahs reuenge and victorie. Oh great and mightie things that God did for Israel!
The Sun shall stand still in heaven, to see Ioshuahs revenge and victory. O great and mighty things that God did for Israel!
dt n1 vmb vvi av p-acp n1, pc-acp vvi npg1 n1 cc n1. uh j cc j n2 cst np1 vdd p-acp np1!
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1160
And if any Nation vnder heauen could either parallel or second Israel in the fauours of God, this poore little ILAND of ours is it.
And if any nation under heaven could either parallel or second Israel in the favours of God, this poor little ILAND of ours is it.
cc cs d n1 p-acp n1 vmd av-d vvi cc vvi np1 p-acp dt n2 pp-f np1, d j j n1 pp-f png12 vbz pn31.
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1161
The cloud of his protection hath couered vs. The bloud-red sea of persecution hath giuen way to vs,
The cloud of his protection hath covered us The blood-red sea of persecution hath given Way to us,
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1162
and we are passed it dry-shod. The true Manna from heauen is rained downe abundantly about our tents.
and we Are passed it dry-shod. The true Manna from heaven is reigned down abundantly about our tents.
cc pns12 vbr vvn pn31 j. dt j n1 p-acp n1 vbz vvn a-acp av-j p-acp po12 n2.
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1163
The water of life gusheth forth plenteously to vs:
The water of life gusheth forth plenteously to us:
dt n1 pp-f n1 vvz av av-j p-acp pno12:
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1164
The better law of the Gospell is giuen vs from heauen by the hands of his Sonne:
The better law of the Gospel is given us from heaven by the hands of his Son:
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1165
the walls of the spirituall Iericho are fallen downe before vs, at the blast of the trumpets of God;
the walls of the spiritual Jericho Are fallen down before us, At the blast of the trumpets of God;
dt n2 pp-f dt j np1 vbr vvn a-acp p-acp pno12, p-acp dt n1 pp-f dt n2 pp-f np1;
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1166
and cursed be he that goes about to build them vp againe. Now therefore, that we may come more close to the taske of this day;
and cursed be he that Goes about to built them up again. Now Therefore, that we may come more close to the task of this day;
cc vvn vbb pns31 cst vvz a-acp pc-acp vvi pno32 a-acp av. av av, cst pns12 vmb vvi av-dc av-j p-acp dt n1 pp-f d n1;
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1167
Let me say to you, as SAMVEL to his Israelites, Consider with mee what great things the Lord hath done for vs:
Let me say to you, as SAMUEL to his Israelites, Consider with me what great things the Lord hath done for us:
vvb pno11 vvi p-acp pn22, c-acp np1 p-acp po31 np2, vvb p-acp pno11 r-crq j n2 dt n1 vhz vdn p-acp pno12:
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1168
and as one wisht that the enuious had eyes in euerie place;
and as one wished that the envious had eyes in every place;
cc c-acp pi vvn cst dt j vhd n2 p-acp d n1;
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1169
so could I seriously wish that all which haue ill will at our Sion, had their eares with me but one houre, that if they belong not to God, they might burst with Iudas, which repine with Iudas at this seasonable cost of the precious oyntment of our praises.
so could I seriously wish that all which have ill will At our Sion, had their ears with me but one hour, that if they belong not to God, they might burst with Iudas, which repine with Iudas At this seasonable cost of the precious ointment of our praises.
av vmd pns11 av-j vvb cst d r-crq vhb av-jn vmb p-acp po12 np1, vhd po32 n2 p-acp pno11 p-acp crd n1, cst cs pns32 vvb xx p-acp np1, pns32 vmd vvi p-acp np1, r-crq vvd p-acp np1 p-acp d j n1 pp-f dt j n1 pp-f po12 n2.
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1170
If I should looke backe to the ancient mercies of God, and shew you that this Kingdome (though diuided from the world) was one of the first that receiued the Gospell:
If I should look back to the ancient Mercies of God, and show you that this Kingdom (though divided from the world) was one of the First that received the Gospel:
cs pns11 vmd vvi av p-acp dt j n2 pp-f np1, cc vvb pn22 cst d n1 (cs vvn p-acp dt n1) vbds crd pp-f dt ord cst vvd dt n1:
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1171
That it yeelded the first Christian Emperor that gaue peace and honour to the Church:
That it yielded the First Christian Emperor that gave peace and honour to the Church:
cst pn31 vvd dt ord np1 n1 cst vvd n1 cc n1 p-acp dt n1:
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1172
The first and greatest lights that shone forth in the darkest of Poperie, to all the world,
The First and greatest lights that shone forth in the Darkest of Popery, to all the world,
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1173
and that it was the first kingdome that shooke Antichrist fully out of the saddle; I might finde iust matter of praise and exultation:
and that it was the First Kingdom that shook Antichrist Fully out of the saddle; I might find just matter of praise and exultation:
cc cst pn31 vbds dt ord n1 cst vvd np1 av-j av pp-f dt n1; pns11 vmd vvi j n1 pp-f n1 cc n1:
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1174
but I will turne ouer no other Chronicles but your memorie. This day alone hath matter enough of an eternall gratulation.
but I will turn over no other Chronicles but your memory. This day alone hath matter enough of an Eternal gratulation.
cc-acp pns11 vmb vvi p-acp dx j-jn n2 p-acp po22 n1. d n1 av-j vhz n1 av-d pp-f dt j n1.
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1175
For this is the communis terminus, wherein Gods fauours meet vpon our heads; which therefore represents to vs, both what we had, and what we haue.
For this is the Communis terminus, wherein God's favours meet upon our Heads; which Therefore represents to us, both what we had, and what we have.
p-acp d vbz dt fw-la fw-la, c-crq npg1 n2 vvb p-acp po12 n2; r-crq av vvz p-acp pno12, d r-crq pns12 vhd, cc r-crq pns12 vhb.
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1176
The one to our sense, the other to our remembrance.
The one to our sense, the other to our remembrance.
dt crd pc-acp po12 n1, dt j-jn p-acp po12 n1.
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1177
This day was both Queene ELIzABETHS Initium gloriae, and King IAMES his Initium regni. To her Natalitium salutis, as the passion-dayes of the Martyrs were called of old; and Natalis Imperij to him.
This day was both Queen ELIzABETHS Initium Glory, and King JAMES his Initium Regni. To her Natalitium Salutis, as the passion-dayes of the Martyrs were called of old; and Natalis Imperij to him.
d n1 vbds d n1 npg1 np1 fw-la, cc n1 np1 po31 np1 fw-la. p-acp po31 fw-la fw-la, p-acp dt n2 pp-f dt n2 vbdr vvn pp-f j; cc np1 fw-la p-acp pno31.
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1178
These two names shew vs happinesse enough to take vp our hearts for euer.
These two names show us happiness enough to take up our hearts for ever.
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1179
And first, why should it not bee our perpetuall glorie and reioycing, that wee were her subiects? Oh blessed Queene, the mother of this Nation, the nurse of this Church, the glorie of womanhood, the enuie and example of forraine Nations, the wonder of times,
And First, why should it not be our perpetual glory and rejoicing, that we were her Subjects? O blessed Queen, the mother of this nation, the nurse of this Church, the glory of womanhood, the envy and Exampl of foreign nations, the wonder of times,
cc ord, q-crq vmd pn31 xx vbi po12 j n1 cc vvg, cst pns12 vbdr po31 n2-jn? uh j-vvn n1, dt n1 pp-f d n1, dt n1 pp-f d n1, dt n1 pp-f n1, dt n1 cc n1 pp-f j n2, dt n1 pp-f n2,
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1180
how sweet and sacred shall thy memorie bee to all posterities? How is thy name not Parables of the dust, as the Iewes speake;
how sweet and sacred shall thy memory be to all Posterities? How is thy name not Parables of the dust, as the Iewes speak;
c-crq j cc j vmb po21 n1 vbi p-acp d n2? q-crq vbz po21 n1 xx n2 pp-f dt n1, c-acp dt np2 vvb;
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1181
not written in the earth, as Ieremie speaks, but in the liuing earth of all loyall hearts, neuer to bee razed.
not written in the earth, as Ieremie speaks, but in the living earth of all loyal hearts, never to be razed.
xx vvn p-acp dt n1, c-acp np1 vvz, cc-acp p-acp dt j-vvg n1 pp-f d j n2, av-x pc-acp vbi vvn.
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1182
And though the foule mouthes of our Aduersaries sticke not to call her miseram foeminam, as Pope Clement did;
And though the foul mouths of our Adversaries stick not to call her Miseram foeminam, as Pope Clement did;
cc cs dt j n2 pp-f po12 n2 vvi xx pc-acp vvi po31 n1 fw-la, p-acp n1 j vdd;
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1183
nor to say of her, as Euagrius sayes vncharitably of Iustinian the great Law-giuer (ad supplicia iusto Dei iudicio apud inferos luenda profecta est;) and those that durst bring her on the stage liuing, bring her now dead (as I haue heard by those that haue seene it) into their processions,
nor to say of her, as Eugrius Says uncharitably of Iustinian the great Lawgiver (ad supplicia Just Dei Judicio apud inferos luenda profecta est;) and those that durst bring her on the stage living, bring her now dead (as I have herd by those that have seen it) into their procession,
ccx pc-acp vvi pp-f pno31, c-acp np1 vvz av-j pp-f np1 dt j n1 (fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la;) cc d cst vvd vvi pno31 p-acp dt n1 vvg, vvb pno31 av j (c-acp pns11 vhb vvn p-acp d cst vhb vvn pn31) p-acp po32 n2,
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1184
like a tormented ghost attended with fiends and firebrands, to the terrour of their ignorant beholders:
like a tormented ghost attended with fiends and firebrands, to the terror of their ignorant beholders:
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1185
Yet, as wee saw, shee neuer prospered so well, as when shee was most cursed by their Pius 5; so now wee hope she is rather so much more glorious in heauen, by how much they are more malicious on earth.
Yet, as we saw, she never prospered so well, as when she was most cursed by their Pius 5; so now we hope she is rather so much more glorious in heaven, by how much they Are more malicious on earth.
av, c-acp pns12 vvd, pns31 av-x vvd av av, c-acp c-crq pns31 vbds av-ds vvn p-acp po32 np1 crd; av av pns12 vvb pns31 vbz av av av-d av-dc j p-acp n1, p-acp c-crq av-d pns32 vbr av-dc j p-acp n1.
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1186
These arrogant wretches, that can at their pleasure fetch Salomon from heauen to hell, and Traian and Falconella from hell to heauen;
These arrogant wretches, that can At their pleasure fetch Solomon from heaven to hell, and Trajan and Falconella from hell to heaven;
np1 j n2, cst vmb p-acp po32 n1 vvi np1 p-acp n1 p-acp n1, cc np1 cc np1 p-acp n1 p-acp n1;
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1187
Campian and Garnet from earth to heauen, Queene Elizabeth from earth to hell, shall finde one day that they haue mistaken the keyes;Campian and Garnet from earth to heaven, Queen Elizabeth from earth to hell, shall find one day that they have mistaken the keys;
np1 cc np1 p-acp n1 p-acp n1, n1 np1 p-acp n1 p-acp n1, vmb vvi crd n1 cst pns32 vhb vvn dt n2;
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1188
and shall know what it is to iudge, by being iudged.
and shall know what it is to judge, by being judged.
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1189
In the meane time, in spight of the gates of Rome, Memoria iustae in benedictionibus. To omit those vertues which were proper to her sex, by which she deserued to bee the Queene of women,
In the mean time, in spite of the gates of Room, Memoria iustae in benedictionibus. To omit those Virtues which were proper to her sex, by which she deserved to be the Queen of women,
p-acp dt j n1, p-acp n1 pp-f dt n2 pp-f n1, fw-la fw-la p-acp fw-la. pc-acp vvi d n2 r-crq vbdr j p-acp po31 n1, p-acp r-crq pns31 vvd pc-acp vbi dt n1 pp-f n2,
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1190
how excellent were her Masculine graces of learning, valour, wisdome, by which shee might iustly challenge to bee the Queene of men!
how excellent were her Masculine graces of learning, valour, Wisdom, by which she might justly challenge to be the Queen of men!
c-crq j vbdr po31 j n2 pp-f n1, n1, n1, p-acp r-crq pns31 vmd av-j vvi pc-acp vbi dt n1 pp-f n2!
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1191
So learned was shee, that shee could giue present answers to Embassadors in their owne tongues:
So learned was she, that she could give present answers to ambassadors in their own tongues:
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1192
or if they listed to borrow of their neighbours, shee paid them in that they borrowed.
or if they listed to borrow of their neighbours, she paid them in that they borrowed.
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1193
So valiant, that her name like Ziscaes drum, made the proudest Romanists to quake. So wise, that whatsoeuer fell out happily against the common Aduersaries in FRANCE, NETHERLANDS, IRELAND;
So valiant, that her name like Ziscaes drum, made the proudest Romanists to quake. So wise, that whatsoever fell out happily against the Common Adversaries in FRANCE, NETHERLANDS, IRELAND;
av j, cst po31 n1 av-j npg1 n1, vvd dt js np1 p-acp n1. av j, cst r-crq vvd av av-j p-acp dt j n2 p-acp np1, np1, np1;
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1194
it was by themselues ascribed to her policie.
it was by themselves ascribed to her policy.
pn31 vbds p-acp px32 vvn p-acp po31 n1.
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1195
What should I speake of her long and successefull gouernment, of her miraculous preseruations, of her famous victories, wherein the waters, winds, fire,
What should I speak of her long and successful government, of her miraculous preservations, of her famous victories, wherein the waters, winds, fire,
q-crq vmd pns11 vvi pp-f po31 j cc j n1, pp-f po31 j n2, pp-f po31 j n2, c-crq dt n2, n2, n1,
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1196
and earth fought for vs, as if they had beene in pay vnder Her? of Her excellent lawes, of Her carefull executions? Many daughters haue done worthily, but thou furmountest them all.
and earth fought for us, as if they had been in pay under Her? of Her excellent laws, of Her careful executions? Many daughters have done worthily, but thou furmountest them all.
cc n1 vvn p-acp pno12, c-acp cs pns32 vhd vbn p-acp n1 p-acp pno31? pp-f po31 j n2, pp-f po31 j n2? d n2 vhb vdn av-j, cc-acp pns21 vv2 pno32 d.
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1197
Such was the sweetnesse of her gouernment, and such the feare of miserie in her losse, that many worthie Christians desired their eyes might bee closed before Hers;
Such was the sweetness of her government, and such the Fear of misery in her loss, that many worthy Christians desired their eyes might be closed before Hers;
d vbds dt n1 pp-f po31 n1, cc d dt n1 pp-f n1 p-acp po31 n1, cst d j np1 vvd po32 n2 vmd vbi vvn p-acp png31;
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1198
and how many thousands therefore welcomed their owne death, because it preuented Hers? Euerie one pointed to her white haires,
and how many thousands Therefore welcomed their own death, Because it prevented Hers? Every one pointed to her white hairs,
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1199
and said with that peaceable Leontius, When this snow melts there will be a floud.
and said with that peaceable Leontius, When this snow melts there will be a flood.
cc vvd p-acp d j np1, c-crq d n1 vvz a-acp vmb vbi dt n1.
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1200
Neuer day, except alwaies the fift of Nouember, was like to bee so bloudie as this, not for any doubt of Title (which neuer any loyall heart could question,
Never day, except always the fift of November, was like to be so bloody as this, not for any doubt of Title (which never any loyal heart could question,
av-x n1, c-acp av dt ord pp-f np1, vbds av-j pc-acp vbi av j c-acp d, xx p-acp d n1 pp-f n1 (r-crq av-x d j n1 vmd vvi,
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1201
nor any disloyall euer did, besides Dolman ) but for that our Esauites comforted themselues against vs,
nor any disloyal ever did, beside Dolman) but for that our Esauites comforted themselves against us,
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1202
and said, The day of mourning for our mother will come shortly, then will wee slay our brethren.
and said, The day of mourning for our mother will come shortly, then will we slay our brothers.
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1203
What should I say more? Lots were cast vpon our Land;
What should I say more? Lots were cast upon our Land;
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1204
and that honest Politician (which wanted nothing but a gibbet to haue made him a Saint) Father Parsons, tooke paines to set downe an order,
and that honest Politician (which wanted nothing but a gibbet to have made him a Saint) Father Parsons, took pains to Set down an order,
cc cst j n1 (r-crq vvd pix cc-acp dt n1 pc-acp vhi vvn pno31 dt n1) n1 n2, vvd n2 pc-acp vvi a-acp dt n1,
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1205
how all English affaires should be marshalled when they should come to bee theirs.
how all English affairs should be marshaled when they should come to be theirs.
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1206
Consider now the great things that the Lord hath done for vs. Behold this day, which should haue beene most dismall to the whole Christian world, he turned to the most happie day, that euer shone forth to this ILAND.Consider now the great things that the Lord hath done for us Behold this day, which should have been most dismal to the Whole Christian world, he turned to the most happy day, that ever shone forth to this ILAND.
vvb av dt j n2 cst dt n1 vhz vdn p-acp pno12 vvb d n1, r-crq vmd vhi vbn av-ds j p-acp dt j-jn njp n1, pns31 vvd p-acp dt av-ds j n1, cst av vvd av p-acp d n1.
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1207
That now wee may iustly insult with those Christians of Antioch (NONLATINALPHABET.
That now we may justly insult with those Christians of Antioch (.
cst av pns12 vmb av-j vvi p-acp d np1 pp-f np1 (.
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1208
) Where are your prophesies, O yee fond Papists? Our snow lies here melted, where are those flouds of bloud that you threatned? Yea, ) Where Are your prophecies, Oh ye found Papists? Our snow lies Here melted, where Are those floods of blood that you threatened? Yea,
) q-crq vbr po22 n2, uh pn22 j njp2? po12 n1 vvz av vvn, q-crq vbr d n2 pp-f n1 cst pn22 vvd? uh,
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1209
as that blessed soule of Hers gained by this change of an immortall crowne, for a corruptible;
as that blessed soul of Hers gained by this change of an immortal crown, for a corruptible;
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1210
so (blessed be the name of our God) this Land of ours hath not lost by that losse.
so (blessed be the name of our God) this Land of ours hath not lost by that loss.
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1211
Many thinke that this euening the world had his beginning.
Many think that this evening the world had his beginning.
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1212
Surely a new and golden world began this day to vs, and (which it could not haue done by her loynes) promises continuance (if our sinnes interrupt it not) to our posterities.
Surely a new and golden world began this day to us, and (which it could not have done by her loins) promises Continuance (if our Sins interrupt it not) to our Posterities.
np1 dt j cc j n1 vvd d n1 p-acp pno12, cc (r-crq pn31 vmd xx vhi vdn p-acp po31 n2) vvz n1 (cs po12 n2 vvb pn31 xx) p-acp po12 n2.
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1213
I would the flatterie of a Prince were treason;
I would the flattery of a Prince were treason;
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in effect it is so: (for the flatterer is (NONLATINALPHABET) a kinde murtherer.) I would it were so in punishment.
in Effect it is so: (for the flatterer is () a kind murderer.) I would it were so in punishment.
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If I were to speake before my Soueraigne King and Master, I would praise God for him, not praise him to himselfe.
If I were to speak before my Sovereign King and Master, I would praise God for him, not praise him to himself.
cs pns11 vbdr pc-acp vvi p-acp po11 j-jn n1 cc n1, pns11 vmd vvi np1 p-acp pno31, xx vvi pno31 pc-acp px31.
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A Preacher in CONSTANTINES time, saith Eusebius (ausus est Imperatorem in os beatum dicere) presumed to call CONSTANTINE an happy Emperour to his face; A Preacher in CONSTANTINES time, Says Eusebius (ausus est Imperatorem in os Beatum dicere) presumed to call CONSTANTINE an happy Emperor to his face;
dt n1 p-acp npg1 n1, vvz np1 (fw-la fw-la fw-la p-acp fw-la fw-la fw-la) vvd pc-acp vvi np1 dt j n1 p-acp po31 n1;
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but he went away with a checke;
but he went away with a check;
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such speed may any Parasite haue, which shall speake, as if he would make Princes proud, and not thankfull.
such speed may any Parasite have, which shall speak, as if he would make Princes proud, and not thankful.
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A small praise to the face may be adulation, (though it be within bounds:) a great praise in absence may be but iustice.
A small praise to the face may be adulation, (though it be within bounds:) a great praise in absence may be but Justice.
dt j n1 p-acp dt n1 vmb vbi n1, (cs pn31 vbb p-acp n2:) dt j n1 p-acp n1 vmb vbi p-acp n1.
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If we see not the worth of our King, how shall we be thankfull to God that gaue him? Giue me leaue therefore freely to bring forth the Lords Anointed before you, and to say with SAMVEL, See you him whom the Lord hath chosen.
If we see not the worth of our King, how shall we be thankful to God that gave him? Give me leave Therefore freely to bring forth the lords Anointed before you, and to say with SAMUEL, See you him whom the Lord hath chosen.
cs pns12 vvb xx dt n1 pp-f po12 n1, q-crq vmb pns12 vbi j p-acp np1 cst vvd pno31? vvb pno11 vvi av av-j pc-acp vvi av dt n2 vvn p-acp pn22, cc pc-acp vvi p-acp np1, vvb pn22 pno31 ro-crq dt n1 vhz vvn.
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As it was a great presage of happinesse to Mauritius the Emperour, that an (NONLATINALPHABET) a familiar Deuill remouing him from place to place in his swathing bands, As it was a great presage of happiness to Mauritius the Emperor, that an () a familiar devil removing him from place to place in his swathing bans,
p-acp pn31 vbds dt j n1 pp-f n1 p-acp np1 dt n1, cst cs () dt j-jn n1 vvg pno31 p-acp n1 pc-acp vvi p-acp po31 j-vvg n2,
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yet had no power to hurt him;
yet had no power to hurt him;
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So that those early conspiracies, wherewith Satan assaulted the very cradle of our deare Soueraigne, preuailed not, it was a iust bodement of his future greatnesse and beneficiall vse to the world.
So that those early conspiracies, wherewith Satan assaulted the very cradle of our deer Sovereign, prevailed not, it was a just bodement of his future greatness and beneficial use to the world.
av cst d j n2, c-crq np1 vvd dt j n1 pp-f po12 j-jn n-jn, vvd xx, pn31 vbds dt j n1 pp-f po31 j-jn n1 cc j n1 p-acp dt n1.
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And hee that gaue him life a 〈 ◊ 〉 Crowne together, and miraculously preserued them both;
And he that gave him life a 〈 ◊ 〉 Crown together, and miraculously preserved them both;
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gaue him graces fit for his Deputie on earth to weild that Crowne, and improue that life to the behoofe of Christendome.
gave him graces fit for his Deputy on earth to wield that Crown, and improve that life to the behoof of Christendom.
vvd pno31 n2 j p-acp po31 n1 p-acp n1 pc-acp vvi d n1, cc vvb d n1 p-acp dt n1 pp-f np1.
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Let mee begin with that (which the Heathen man required to the happinesse of any State) his learning and knowledge:
Let me begin with that (which the Heathen man required to the happiness of any State) his learning and knowledge:
vvb pno11 vvi p-acp d (r-crq dt j-jn n1 vvn p-acp dt n1 pp-f d n1) po31 n1 cc n1:
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wherein I may safely say he exceedeth all his 105 Predecessors.
wherein I may safely say he exceeds all his 105 Predecessors.
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Our Conqueror King William (as our Chronicler reports) by a blunt prouerbe that he was wont to vse against vnlearned Princes, made his sonne Henry a Beauclearc to those times.
Our Conqueror King William (as our Chronicler reports) by a blunt proverb that he was wont to use against unlearned Princes, made his son Henry a Beauclearc to those times.
po12 n1 n1 np1 (p-acp po12 n1 vvz) p-acp dt j n1 cst pns31 vbds j pc-acp vvi p-acp j n2, vvd po31 n1 np1 dt n1 p-acp d n2.
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But a candle in the darke will make more show, than a bonefire by day.
But a candle in the dark will make more show, than a bonfire by day.
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In these dayes so lightsome for knowledge, to excell (euen for a professed student) is hard, and rare.
In these days so lightsome for knowledge, to excel (even for a professed student) is hard, and rare.
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Neuer had England more learned Bishops and Doctors;
Never had England more learned Bishops and Doctors;
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which of them euer returned from his Maiesties discourse without admiration? What King christned hath written so learned volumes? To omit the rest, his last (of this kind) wherein he hath so held vp Cardinall Bellarmine, and his Master Pope Paulus, is such, that Plessis and Mouline (the two great lights of France) professe to receiue their light in this discourse, from his beames;
which of them ever returned from his Majesties discourse without admiration? What King christened hath written so learned volumes? To omit the rest, his last (of this kind) wherein he hath so held up Cardinal Bellarmine, and his Master Pope Paulus, is such, that Plessis and Mouline (the two great lights of France) profess to receive their Light in this discourse, from his beams;
r-crq pp-f pno32 av vvd p-acp po31 ng1 n1 p-acp n1? q-crq n1 vvn vhz vvn av j n2? p-acp vvi dt n1, po31 n1 (pp-f d n1) c-crq pns31 vhz av vvn a-acp n1 np1, cc po31 n1 n1 np1, vbz d, cst np1 cc j (dt crd j n2 pp-f np1) vvb pc-acp vvi po32 n1 p-acp d n1, p-acp po31 n2;
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and the learned Iesuite Salkeild, could not but be conuerted with the necessitie of those demonstrations;
and the learned Iesuite Salkeild, could not but be converted with the necessity of those demonstrations;
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and I may boldly say, Poperic (since it was) neuer receiued so deepe a wound from any worke,
and I may boldly say, Poperic (since it was) never received so deep a wound from any work,
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as from that of His. What King euer moderated the solemne acts of an Vniuersitie in all professions,
as from that of His. What King ever moderated the solemn acts of an university in all professions,
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and had so many hands clapt in the applause of his acute, and learned determinations? Briefely, such is his intire acquaintance with all sciences,
and had so many hands clapped in the applause of his acute, and learned determinations? Briefly, such is his entire acquaintance with all sciences,
cc vhd av d n2 vvn p-acp dt n1 pp-f po31 j, cc j n2? av-j, d vbz po31 j n1 p-acp d n2,
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and with the Queene of all, Diuinitie, that he might well dispute with the infallible Pope Paulus Quintus for his triple Crowne;
and with the Queen of all, Divinity, that he might well dispute with the infallible Pope Paulus Quintus for his triple Crown;
cc p-acp dt n1 pp-f d, n1, cst pns31 vmd av vvi p-acp dt j n1 np1 np1 p-acp po31 j n1;
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and I would all Christian quarrels lay vpon this duell. His iustice in gouerning matcheth his knowledge how to gouerne;
and I would all Christian quarrels lay upon this duel. His Justice in governing Matches his knowledge how to govern;
cc pns11 vmd d njp n2 vvb p-acp d n1. po31 n1 p-acp vvg vvz po31 n1 c-crq pc-acp vvi;
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for as one that knowes the Common-wealth cannot bee vnhappy, wherein (according to the wise Heathens rule) law is a Queene,
for as one that knows the Commonwealth cannot be unhappy, wherein (according to the wise heathens Rule) law is a Queen,
c-acp c-acp pi cst vvz dt n1 vmbx vbi j, c-crq (vvg p-acp dt j n2-jn vvb) n1 vbz dt n1,
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and will a subiect, He hath euer endeuoured to frame the proceedings of his gouernment to the lawes, not the lawes to them.
and will a Subject, He hath ever endeavoured to frame the proceedings of his government to the laws, not the laws to them.
cc vmb dt n-jn, pns31 vhz av vvd pc-acp vvi dt n2-vvg pp-f po31 n1 p-acp dt n2, xx dt n2 p-acp pno32.
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Witnesse that memorable example, whereof your eyes were witnesses;
Witness that memorable Exampl, whereof your eyes were Witnesses;
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I meane the vnpartiall execution of one of the ancientest Barons of those parts, for the murder of a meane subiect.
I mean the unpartial execution of one of the Ancientest Barons of those parts, for the murder of a mean Subject.
pns11 vvb dt j n1 pp-f crd pp-f dt js n2 pp-f d n2, p-acp dt n1 pp-f dt j n-jn.
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Wherein not the fauour of the blocke might be yeelded, that the dishonour of the death might bee no lesse than the paine of the death.
Wherein not the favour of the block might be yielded, that the dishonour of the death might be no less than the pain of the death.
q-crq xx dt n1 pp-f dt n1 vmd vbi vvn, cst dt n1 pp-f dt n1 vmd vbi dx av-dc cs dt n1 pp-f dt n1.
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Yet who will not grant his Mercy to bee eminent amongst his vertues, when Parsons himselfe yeelds it? And if a vertue so continuing, could bee capable of excesse, this might seeme so in him.
Yet who will not grant his Mercy to be eminent among his Virtues, when Parsons himself yields it? And if a virtue so Continuing, could be capable of excess, this might seem so in him.
av q-crq vmb xx vvi po31 n1 pc-acp vbi j p-acp po31 n2, c-crq n2 px31 vvz pn31? cc cs dt n1 av vvg, vmd vbi j pp-f n1, d vmd vvi av p-acp pno31.
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For that which was said of Anastasius the Emperor, that hee would attempt no exploit (though neuer so famous) if it might cost the price of Christian blood;
For that which was said of Anastasius the Emperor, that he would attempt no exploit (though never so famous) if it might cost the price of Christian blood;
p-acp d r-crq vbds vvn pp-f np1 dt n1, cst pns31 vmd vvi dx n1 (cs av-x av j) cs pn31 vmd vvi dt n1 pp-f njp n1;
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and that which was said of Mauritius, that by his good will hee would not haue so much as a Traitor dye;
and that which was said of Mauritius, that by his good will he would not have so much as a Traitor die;
cc cst r-crq vbds vvn pp-f np1, cst p-acp po31 j vmb pns31 vmd xx vhi av av-d c-acp dt n1 vvi;
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and that of Vespasian, that hee wept euen for iust executions;
and that of Vespasian, that he wept even for just executions;
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and lastly that of Theodosius, that hee wisht hee could recall those to life againe that had wronged him;
and lastly that of Theodosius, that he wished he could Recall those to life again that had wronged him;
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may in some sense bee iustly verified of our mercifull Soueraigne. I pray God the measure of this vertue may neuer hurt himselfe:
may in Some sense be justly verified of our merciful Sovereign. I pray God the measure of this virtue may never hurt himself:
vmb p-acp d n1 vbi av-j vvn pp-f po12 j n-jn. pns11 vvb np1 dt n1 pp-f d n1 vmb av-x vvi px31:
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I am sure the want of it shall neuer giue cause of complaint to his aduersaries.
I am sure the want of it shall never give cause of complaint to his Adversaries.
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But among all his Heroicall Graces, which commend him as a Man, as a Christian, as a King;
But among all his Heroical Graces, which commend him as a Man, as a Christian, as a King;
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Pietie and firmenesse in Religion calls me to it, and will not suffer me to deferre the mention of it any longer.
Piety and firmness in Religion calls me to it, and will not suffer me to defer the mention of it any longer.
n1 cc n1 p-acp n1 vvz pno11 p-acp pn31, cc vmb xx vvi pno11 pc-acp vvi dt n1 pp-f pn31 d av-jc.
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A priuate man vnsetled in opinion, is like a loose tooth in the head, troublesome and vse-lesse:
A private man unsettled in opinion, is like a lose tooth in the head, troublesome and useless:
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but a publique person vnstayed, is dangerous.
but a public person unstayed, is dangerous.
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Resolution for the truth is so much better than knowledge, by how much the possessing of a treasure, is better than knowing where it is.
Resolution for the truth is so much better than knowledge, by how much the possessing of a treasure, is better than knowing where it is.
n1 p-acp dt n1 vbz av av-d jc cs n1, p-acp c-crq av-d dt n-vvg pp-f dt n1, vbz jc cs vvg c-crq pn31 vbz.
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With what zeale did his Maiestie flie vpon the blasphemous nouelties of Vorstius? How many solicitations, threats, promises, profers hath hee trampled vnder his feet in former times,
With what zeal did his Majesty fly upon the blasphemous novelties of Vorstius? How many solicitations, Treats, promises, proffers hath he trampled under his feet in former times,
p-acp r-crq n1 vdd po31 n1 vvi p-acp dt j n2 pp-f np1? q-crq d n2, n2, n2, n2 vhz pns31 vvn p-acp po31 n2 p-acp j n2,
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for but a promise, of an indifferent conniuence at the Romish religion? Was it not an answer worthy of a King, worthy of marble and brasse, that hee made vnto their agent for this purpose, in the times of the greatest perill of resistance, That all the Crownes and Kingdomes in this world should not induce him to change any iot of his profession? Hath hee not so ingaged himselfe in this holy quarrell, that the world confesses Rome had neuer such a• Aduersarie? and all Christian Princes reioyce to follow him as their worthy leader, in all the battels of God;
for but a promise, of an indifferent connivance At the Romish Religion? Was it not an answer worthy of a King, worthy of Marble and brass, that he made unto their agent for this purpose, in the times of the greatest peril of resistance, That all the Crowns and Kingdoms in this world should not induce him to change any jot of his profession? Hath he not so engaged himself in this holy quarrel, that the world Confesses Room had never such a• Adversary? and all Christian Princes rejoice to follow him as their worthy leader, in all the battles of God;
c-acp p-acp dt n1, pp-f dt j n1 p-acp dt jp n1? vbds pn31 xx dt n1 j pp-f dt n1, j pp-f n1 cc n1, cst pns31 vvd p-acp po32 n1 p-acp d n1, p-acp dt n2 pp-f dt js n1 pp-f n1, cst d dt n2 cc n2 p-acp d n1 vmd xx vvi pno31 pc-acp vvi d n1 pp-f po31 n1? vhz pns31 xx av vvn px31 p-acp d j n1, cst dt n1 vvz n1 vhd av-x d n1 n1? cc d np1 n2 vvb pc-acp vvi pno31 p-acp po32 j n1, p-acp d dt n2 pp-f np1;
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and all Christian Churches in their prayers & acclamations, stile him, in a double right, Defender of the Faith, more by desert, than inheritance.
and all Christian Churches in their Prayers & acclamations, style him, in a double right, Defender of the Faith, more by desert, than inheritance.
cc d np1 n2 p-acp po32 n2 cc n2, n1 pno31, p-acp dt j-jn n-jn, n1 pp-f dt n1, av-dc p-acp n1, cs n1.
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But because as the Sunne beames, so praises are more kindly, when they are cast oblique vpon their obiects, than when they fall directly;
But Because as the Sun beams, so praises Are more kindly, when they Are cast oblique upon their objects, than when they fallen directly;
p-acp c-acp p-acp dt n1 n2, av n2 vbr av-dc av-j, c-crq pns32 vbr vvn j p-acp po32 n2, cs c-crq pns32 vvb av-j;
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let me shew you him rather in the blessings we receiue from him, than in the graces which are in him.
let me show you him rather in the blessings we receive from him, than in the graces which Are in him.
vvb pno11 vvi pn22 pno31 av-c p-acp dt n2 pns12 vvb p-acp pno31, cs p-acp dt n2 r-crq vbr p-acp pno31.
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And not to insist vpon his extinguishing of those hellish feudes in Scotland, and the reducing of those barbarous borderers to ciuilitie and order, (two acts worthy of eternitie,
And not to insist upon his extinguishing of those hellish feuds in Scotland, and the reducing of those barbarous borderers to civility and order, (two acts worthy of eternity,
cc xx pc-acp vvi p-acp po31 vvg pp-f d j n2 p-acp np1, cc dt vvg pp-f d j n2 p-acp n1 cc n1, (crd n2 j pp-f n1,
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and which no hand but his could doe) Consider how great things the Lord hath done for vs by him in our Peace, in our freedome of the Gospell, in our Deliuerance.
and which no hand but his could do) Consider how great things the Lord hath done for us by him in our Peace, in our freedom of the Gospel, in our Deliverance.
cc r-crq dx n1 p-acp png31 vmd vdi) vvb c-crq j n2 dt n1 vhz vdn p-acp pno12 p-acp pno31 p-acp po12 n1, p-acp po12 n1 pp-f dt n1, p-acp po12 n1.
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Continuance detracts from the value of any fauour. Little do we know the price of peace.
Continuance detracts from the valve of any favour. Little do we know the price of peace.
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If wee had beene in the coat of our forefathers, or our neighbours, wee should haue knowne how to esteeme this deare blessing of God.
If we had been in the coat of our Forefathers, or our neighbours, we should have known how to esteem this deer blessing of God.
cs pns12 vhd vbn p-acp dt n1 pp-f po12 n2, cc po12 n2, pns12 vmd vhi vvn c-crq pc-acp vvi d j-jn n1 pp-f np1.
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Oh, my deare brethren, wee neuer knew what it was to heare the murdering peeces about our eares;
O, my deer brothers, we never knew what it was to hear the murdering Pieces about our ears;
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to see our Churches and houses flaming ouer our heads;
to see our Churches and houses flaming over our Heads;
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to heare the fearefull cracks of their fals mixed with the confused out-cries of men, killing, incouraging to kill,
to hear the fearful cracks of their falls mixed with the confused Outcries of men, killing, encouraging to kill,
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or resist, dying, and the shriekings of women and children;
or resist, dying, and the shriekings of women and children;
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we neuer saw tender babes snatcht from the breasts of their mothers, now bleeding vpon the stones, or sprawling vpon the pikes;
we never saw tender babes snatched from the breasts of their mother's, now bleeding upon the stones, or sprawling upon the pikes;
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and the distracted mother rauished, ere shee may haue leaue to die.
and the distracted mother ravished, ere she may have leave to die.
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Wee neuer saw men and horses lie wallowing in their mingled bloud, and the ghastly visages of death deformed with wounds.
we never saw men and Horses lie wallowing in their mingled blood, and the ghastly visages of death deformed with wounds.
pns12 av-x vvd n2 cc n2 vvb vvg p-acp po32 j-vvn n1, cc dt j n2 pp-f n1 vvn p-acp n2.
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1272
The impotent wife hanging with teares on her armed husband, as desirous to die with him, with whom she may not liue.
The impotent wife hanging with tears on her armed husband, as desirous to die with him, with whom she may not live.
dt j n1 vvg p-acp n2 p-acp po31 j-vvn n1, c-acp j pc-acp vvi p-acp pno31, p-acp ro-crq pns31 vmb xx vvi.
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1273
The amazed runnings to and fro of those that would faine escape if they knew how,
The amazed runnings to and from of those that would feign escape if they knew how,
dt j-vvn n2-vvg pc-acp cc av pp-f d cst vmd av-j vvi cs pns32 vvd c-crq,
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1274
and the furious pace of a bloudy victor;
and the furious pace of a bloody victor;
cc dt j n1 pp-f dt j n1;
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1275
The rifling of houses for spoile, and euery souldier running with his load, and ready to fight with other for our booty;
The rifling of houses for spoil, and every soldier running with his load, and ready to fight with other for our booty;
dt n-vvg pp-f n2 p-acp n1, cc d n1 vvg p-acp po31 n1, cc j pc-acp vvi p-acp j-jn p-acp po12 n1;
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1276
The miserable captiue driuen manicled before the insulting enemy.
The miserable captive driven manacled before the insulting enemy.
dt j j-jn vvn vvn p-acp dt j-vvg n1.
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1277
Neuer did wee know how cruell an Aduersarie is, and how burdensome an helper is in warre. Looke round about you.
Never did we know how cruel an Adversary is, and how burdensome an helper is in war. Look round about you.
av-x vdd pns12 vvi c-crq j dt n1 vbz, cc c-crq j dt n1 vbz p-acp n1. n1 av-j p-acp pn22.
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1278
All your neighbours haue seene and tasted these calamities. All the rest of the world haue beene whirled about in these wofull tumults:
All your neighbours have seen and tasted these calamities. All the rest of the world have been whirled about in these woeful tumults:
av-d po22 n2 vhb vvn cc vvn d n2. av-d dt n1 pp-f dt n1 vhb vbn vvn a-acp p-acp d j n2:
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1279
onely this ILAND hath like the center stood vnmoueable.
only this ILAND hath like the centre stood Unmovable.
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1280
Onely this ISLE hath beene like Nilus, which when all other waters ouer-flow, keeps within the banks. Only this ISLE hath been like Nilus, which when all other waters overflow, keeps within the banks.
av-j d n1 vhz vbn av-j np1, r-crq c-crq d j-jn n2 vvb, vvz p-acp dt n2.
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1281
That we are free from these and a thousand other miseries of warre, Whither should we ascribe it,
That we Are free from these and a thousand other misery's of war, Whither should we ascribe it,
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1282
but next vnder God, to his Anointed, as a King, as a King of Peace? For both Anarchie is the mother of diuision,
but next under God, to his Anointed, as a King, as a King of Peace? For both Anarchy is the mother of division,
cc-acp ord p-acp np1, p-acp po31 j-vvn, c-acp dt n1, c-acp dt n1 pp-f n1? p-acp d n1 vbz dt n1 pp-f n1,
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1283
as we see in the State of ITALIE: wherein, when they wanted their King, all ranne into ciuill broiles;
as we see in the State of ITALY: wherein, when they wanted their King, all ran into civil broils;
c-acp pns12 vvb p-acp dt n1 pp-f np1: c-crq, c-crq pns32 vvd po32 n1, d vvd p-acp j n2;
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1284
The Venetians with them of Rauenna; Verona and Vincentia, with the Paduans and Taruisians; The Pisans and Florentines with them of Luca and Sienna. The Venetians with them of Ravenna; Verona and Vincentia, with the Paduans and Taruisians; The Pisans and Florentines with them of Lucano and Sienna.
dt njp2 p-acp pno32 pp-f np1; np1 cc np1, p-acp dt njp2 cc njp2; dt np1 cc np1 p-acp pno32 pp-f np1 cc np1.
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1285
And besides, euery King is not a Peace-maker; Ours is made of Peace.
And beside, every King is not a Peacemaker; Ours is made of Peace.
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1286
There haue beene Princes, which, as the Antiochians said of IVLIAN (taking occasion by the Bull which hee stampt in his coyne) haue goared the world to death. There have been Princes, which, as the antiochians said of JULIAN (taking occasion by the Bull which he stamped in his coin) have gored the world to death.
pc-acp vhi vbn n2, r-crq, c-acp dt njp2 vvd pp-f np1 (vvg n1 p-acp dt n1 r-crq pns31 vvd p-acp po31 n1) vhb vvn dt n1 p-acp n1.
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1287
The breasts of some Princes haue beene like a Thunder-cloud, whose vapours would neuer leaue working till they haue vented themselues with terror to the world:
The breasts of Some Princes have been like a Thunder-cloud, whose vapours would never leave working till they have vented themselves with terror to the world:
dt n2 pp-f d n2 vhb vbn av-j dt n1, rg-crq n2 vmd av-x vvi vvg c-acp pns32 vhb vvd px32 p-acp n1 p-acp dt n1:
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1288
Ours, hath nothing in it, but a gracious raine to water the inheritance of God.
Ours, hath nothing in it, but a gracious rain to water the inheritance of God.
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1289
Behold, He, euen He alone, like to NOAHS Doue, brought an Oliue of peace to the tossed Arke of Christendome;
Behold, He, even He alone, like to NOAHS Dove, brought an Olive of peace to the tossed Ark of Christendom;
vvb, pns31, av pns31 av-j, av-j p-acp npg1 n1, vvd dt n1 pp-f n1 p-acp dt vvn n1 pp-f np1;
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1290
Hee like another AVGVSTVS, before the second comming of CHRIST hath becalmed the world, and shut the iron gates of warre;
He like Another AUGUSTUS, before the second coming of CHRIST hath becalmed the world, and shut the iron gates of war;
pns31 av-j j-jn np1, p-acp dt ord n-vvg pp-f np1 vhz vvn dt n1, cc vvd dt n1 n2 pp-f n1;
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1291
and is the bond of that peace hee hath made. And if the Peace-maker both doth blesse and is blessed;
and is the bound of that peace he hath made. And if the Peacemaker both does bless and is blessed;
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1292
how should we blesse him, and blesse God for him, and hold our selues blessed in him?
how should we bless him, and bless God for him, and hold our selves blessed in him?
q-crq vmd pns12 vvi pno31, cc vvb np1 p-acp pno31, cc vvb po12 n2 vvn p-acp pno31?
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1293
Now what were peace without religion, but like a Nabals sheepe-shearing; like the fatting of an Epicurean hogge;
Now what were peace without Religion, but like a Nabal's sheepshearing; like the fatting of an Epicurean hog;
av r-crq vbdr n1 p-acp n1, cc-acp av-j dt n2 n-vvg; av-j dt j-vvg pp-f dt jp n1;
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1294
the very festiuall reuels of the Deuill. But for vs;
the very festival revels of the devil. But for us;
dt j n1 vvz pp-f dt n1. p-acp p-acp pno12;
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1295
we haue Gloria in excelsis Deo, sung before our Pax in terris; in a word, we haue Peace with the Gospell.
we have Gloria in Excelsis God, sung before our Pax in terris; in a word, we have Peace with the Gospel.
pns12 vhb fw-la p-acp fw-la fw-la, vvn p-acp po12 n1 p-acp fw-la; p-acp dt n1, pns12 vhb n1 p-acp dt n1.
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1296
Machiauel himselfe could say in his Discourses, that two continued successions of vertuous Princes (fanno grandi effetti) cannot but doe great matters. Machiavel himself could say in his Discourses, that two continued successions of virtuous Princes (fanno Grandi effetti) cannot but do great matters.
np1 px31 vmd vvi p-acp po31 n2, cst crd j-vvn n2 pp-f j ng2 (vmbx fw-la fw-mi) vmbx cc-acp vdb j n2.
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1297
Wee proue it so this day;
we prove it so this day;
pns12 vvb pn31 av d n1;
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wherein religion is not onely warmed, but locked in her seat so fast, that the gates of hell shall neuer preuaile against it.
wherein Religion is not only warmed, but locked in her seat so fast, that the gates of hell shall never prevail against it.
c-crq n1 vbz xx av-j vvn, cc-acp vvd p-acp po31 n1 av av-j, cst dt n2 pp-f n1 vmb av-x vvi p-acp pn31.
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1299
There haue beene Princes, and that in this land, which (as the heathen Politician compared his Tyrant) haue beene like to ill Physitians, that haue purged away the good humors,
There have been Princes, and that in this land, which (as the heathen Politician compared his Tyrant) have been like to ill Physicians, that have purged away the good humours,
pc-acp vhi vbn n2, cc cst p-acp d n1, r-crq (c-acp dt j-jn n1 vvn po31 n1) vhb vbn av-j p-acp j-jn n2, cst vhb vvn av dt j n2,
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1300
and left the bad behind them; with whom any thing hath bin lawful, but to be religious.
and left the bad behind them; with whom any thing hath been lawful, but to be religious.
cc vvd dt j p-acp pno32; p-acp ro-crq d n1 vhz vbn j, cc-acp pc-acp vbi j.
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1301
Some of your gray haires can be my witnesses. Behold, the euils we haue escaped, shew vs our blessings.
some of your grey hairs can be my Witnesses. Behold, the evils we have escaped, show us our blessings.
d pp-f po22 j-jn n2 vmb vbi po11 n2. vvb, dt n2-jn pns12 vhb vvn, vvb pno12 po12 n2.
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1302
Here hath bin no dragging out of houses, no hiding of Bibles, no creeping into woods, no Bonnering or Butchering of Gods Saints, no rotting in dungeons;
Here hath been no dragging out of houses, no hiding of Bibles, no creeping into woods, no Bonnering or Butchering of God's Saints, no rotting in dungeons;
av vhz vbn dx vvg av pp-f n2, av-dx vvg pp-f np1, av-dx vvg p-acp n2, av-dx np1 cc vvg pp-f npg1 n2, av-dx vvg p-acp n2;
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1303
no casting of infants out of the mothers belly into the mothers flames; nothing but Gods truth abundantly preached, cheerefully professed, incouraged, rewarded.
no casting of Infants out of the mother's belly into the mother's flames; nothing but God's truth abundantly preached, cheerfully professed, encouraged, rewarded.
dx n-vvg pp-f n2 av pp-f dt ng1 n1 p-acp dt ng1 n2; pix cc-acp ng1 n1 av-j vvn, av-j vvn, vvn, vvn.
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1304
What nation vnder heauen yeelds so many learned Diuines? What times euer yeelded so many preaching Bishops? When was this City (the City of our ioy) euer so happy this way,
What Nation under heaven yields so many learned Divines? What times ever yielded so many preaching Bishops? When was this city (the city of our joy) ever so happy this Way,
q-crq n1 p-acp n1 vvz av d j n2-jn? q-crq n2 av vvn av d vvg n2? q-crq vbds d n1 (dt n1 pp-f po12 n1) av av j d n1,
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1305
as in these late successions? Whither can we ascribe this health of the Church,
as in these late successions? Whither can we ascribe this health of the Church,
c-acp p-acp d j n2? q-crq vmb pns12 vvi d n1 pp-f dt n1,
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1306
and life of the Gospell, but, next to God, to His example, His countenance, His endeuours? Wherein I may not omit how right he hath trod in the steps of that blessed Constantine, in al his religious proceedings.
and life of the Gospel, but, next to God, to His Exampl, His countenance, His endeavours? Wherein I may not omit how right he hath trod in the steps of that blessed Constantine, in all his religious proceedings.
cc n1 pp-f dt n1, cc-acp, ord p-acp np1, p-acp po31 n1, po31 n1, po31 n2? c-crq pns11 vmb xx vvi c-crq av-jn pns31 vhz vvn p-acp dt n2 pp-f d j-vvn np1, p-acp d po31 j n2-vvg.
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1307
Let vs in one word parallel them.
Let us in one word parallel them.
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1308
Constantine caused fifty Volumes of the Scriptures to bee faire written out in parchment, for the vse of the Church. Constantine caused fifty Volumes of the Scriptures to be fair written out in parchment, for the use of the Church.
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1309
King Iames hath caused the Bookes of Scriptures to bee accurately translated and published by thousands. King James hath caused the Books of Scriptures to be accurately translated and published by thousands.
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1310
Constantine made a zealous edict against Nouatians, Valentinians, Marcionites. Constantine made a zealous edict against Novatians, Valentinians, Marcionites.
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1311
King Iames, besides his powerfull proclamations and soueraigne lawes hath effectually written against Popery, and Vorstianisme. Constantine tooke away the liberty of the meetings of Heretickes:
King James, beside his powerful Proclamations and sovereign laws hath effectually written against Popery, and Vorstianism. Constantine took away the liberty of the meetings of Heretics:
n1 np1, p-acp po31 j n2 cc j-jn n2 vhz av-j vvn p-acp n1, cc np1. np1 vvd av dt n1 pp-f dt n2 pp-f n2:
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1312
King Iames hath by wholesome lawes inhibited the assemblies of Papists and schismatickes. Constantine sate in the middest of Bishops, as if hee had beene one of them.
King James hath by wholesome laws inhibited the assemblies of Papists and Schismatics. Constantine sat in the midst of Bishops, as if he had been one of them.
n1 np1 vhz p-acp j n2 vvn dt n2 pp-f njp2 cc n1. np1 vvd p-acp dt n1 pp-f n2, c-acp cs pns31 vhd vbn crd pp-f pno32.
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1313
King Iames besides his solemne conferences, vouchsafes (not seldome) to spend his meales in discourse with his Bishops, and other worthy Diuines.
King James beside his solemn conferences, vouchsafes (not seldom) to spend his meals in discourse with his Bishops, and other worthy Divines.
n1 np1 p-acp po31 j n2, vvz (xx av) pc-acp vvi po31 n2 p-acp n1 p-acp po31 n2, cc j-jn j n2-jn.
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1314
Constantine charged his sonnes, (vt planè & sine fuco Christiani essent) that they should be Christians in earnest.Constantine charged his Sons, (vt planè & sine fuco Christians essent) that they should be Christians in earnest.
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1315
King Iames hath done the like in learned and diuine precepts, which shall liue till time bee no more.
King James hath done the like in learned and divine Precepts, which shall live till time be no more.
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1316
Yea, in their very coynes is a resemblance. Constantine had his picture stampt vpon his mettals, praying.
Yea, in their very coins is a resemblance. Constantine had his picture stamped upon his metals, praying.
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1317
King Iames hath his picture with prayer about it; O Lord, protect the kingdomes which thou hast vnited. Lastly, Constantine built Churches; King James hath his picture with prayer about it; O Lord, Pact the kingdoms which thou hast united. Lastly, Constantine built Churches;
n1 np1 vhz po31 n1 p-acp n1 p-acp pn31; sy n1, vvb dt n2 r-crq pns21 vh2 vvn. ord, np1 vvn n2;
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1318
one in Ierusalem, another in Nicomedia.
one in Ierusalem, Another in Nicomedia.
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1319
King Iames hath founded one Colledge, which shall helpe to build and confirme the whole Church of God vpon earth. King James hath founded one College, which shall help to built and confirm the Whole Church of God upon earth.
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1320
Yee wealthy Citizens that loue Ierusalem, cast in your store after this royall example, into the Sanctuary of God:
Ye wealthy Citizens that love Ierusalem, cast in your store After this royal Exampl, into the Sanctuary of God:
pn22 j n2 cst n1 np1, vvn p-acp po22 n1 p-acp d j n1, p-acp dt n1 pp-f np1:
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1321
and whiles you make the Church of God happy, make your selues so.
and while you make the Church of God happy, make your selves so.
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1322
Brethren, if wee haue any relish of Christ, any sense of heauen, let vs blesse God for the life of our soule, the Gospell; and for the spirit of this life, his Anointed.
Brothers, if we have any relish of christ, any sense of heaven, let us bless God for the life of our soul, the Gospel; and for the Spirit of this life, his Anointed.
n1, cs pns12 vhb d n1 pp-f np1, d n1 pp-f n1, vvb pno12 vvi np1 p-acp dt n1 pp-f po12 n1, dt n1; cc p-acp dt n1 pp-f d n1, po31 j-vvn.
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1323
But where had beene our peace, or this freedome of the Gospell, without our deliuerance? and where had our deliuerance beene without him? As it was reported of the Oake of Mamre, that all religions rendred their yeerely worship there.
But where had been our peace, or this freedom of the Gospel, without our deliverance? and where had our deliverance been without him? As it was reported of the Oak of Mamre, that all Religions rendered their yearly worship there.
cc-acp q-crq vhd vbn po12 n1, cc d n1 pp-f dt n1, p-acp po12 n1? cc c-crq vhn po12 n1 vbn p-acp pno31? p-acp pn31 vbds vvn pp-f dt n1 pp-f n1, cst d n2 vvd po32 j n1 a-acp.
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1324
The Iewes, because of Abraham their Patriarch; The Iewes, Because of Abraham their Patriarch;
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1325
the Gentile because of the Angels that appeared there to Abraham; The Christians because of Christ that was there seene of Abraham, with the Angels:
the Gentile Because of the Angels that appeared there to Abraham; The Christians Because of christ that was there seen of Abraham, with the Angels:
dt j c-acp pp-f dt n2 cst vvd a-acp p-acp np1; dt np1 c-acp pp-f np1 cst vbds a-acp vvn pp-f np1, p-acp dt n2:
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So was there to King Iames in his first beginnings, a confluence of all sects, with papers in their hands,
So was there to King James in his First beginnings, a confluence of all Sects, with papers in their hands,
av vbds a-acp p-acp n1 np1 p-acp po31 ord n2, dt n1 pp-f d n2, p-acp n2 p-acp po32 n2,
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1327
and (as it was best for them) with a Rogamus Domine, non pugnamus, like the subiects of Theodosius. But our cozens of Samaria,
and (as it was best for them) with a Rogamus Domine, non We fight, like the Subjects of Theodosius. But our cozens of Samaria,
cc (c-acp pn31 vbds js p-acp pno32) p-acp dt np1 fw-la, fw-la fw-la, av-j dt n2-jn pp-f np1. p-acp po12 n2 pp-f np1,
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1328
when they saw that Salomons yoke would not bee lightned, soone flew off in a rage.
when they saw that Solomon's yoke would not be lightened, soon flew off in a rage.
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1329
What portion haue wee in Dauid? And now those, which had so oft looke vp to Heauen in vaine, resolue to dig downe to Heli for aid.What portion have we in David? And now those, which had so oft look up to Heaven in vain, resolve to dig down to Heli for aid.
q-crq n1 vhb pns12 p-acp np1? cc av d, r-crq vhd av av vvi a-acp p-acp n1 p-acp j, vvb pc-acp vvi a-acp p-acp np1 p-acp n1.
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1330
Satan himselfe met them, and offered (for sauing of their labour) to bring Hell vp to them.
Satan himself met them, and offered (for Saving of their labour) to bring Hell up to them.
np1 px31 vvn pno32, cc vvd (c-acp vvg pp-f po32 n1) pc-acp vvi n1 a-acp p-acp pno32.
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1331
What a world of sulphur had hee prouided against that day? What a brewing of death was tunned vp in those vessels? The murderous Pioners laught at the close felicity of their proiect;
What a world of sulphur had he provided against that day? What a brewing of death was tunned up in those vessels? The murderous Pioneers laughed At the close felicity of their project;
q-crq dt n1 pp-f n1 vhd pns31 vvn p-acp d n1? q-crq dt n-vvg pp-f n1 vbds vvn a-acp p-acp d n2? dt j n2 vvn p-acp dt j n1 pp-f po32 n1;
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1332
and now before-hand seemed in conceit to haue heard the cracke of this hellish thunder,
and now beforehand seemed in conceit to have herd the Crac of this hellish thunder,
cc av av vvd p-acp n1 pc-acp vhi vvn dt n1 pp-f d j n1,
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1333
and to see the mangled carcasses of the Heretickes flying vp so suddenly, that their soules must needs goe vpward towards their perdition;
and to see the mangled carcases of the Heretics flying up so suddenly, that their Souls must needs go upward towards their perdition;
cc pc-acp vvi dt j-vvn n2 pp-f dt n2 vvg a-acp av av-j, cst po32 n2 vmb av vvi av-j p-acp po32 n1;
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64
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1334
their streets strewed with legges and armes;
their streets strewed with legs and arms;
po32 n2 vvn p-acp n2 cc n2;
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1335
and the stones braining as many in their fall, as they blew vp in their rise.
and the stones braining as many in their fallen, as they blew up in their rise.
cc dt n2 vvg p-acp d p-acp po32 n1, c-acp pns32 vvd a-acp p-acp po32 n1.
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64
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1336
Remember the Children of Edom, O Lord, in the day of Ierusalem, which said, Downe with it, downe with it, euen to the ground. remember the Children of Edom, Oh Lord, in the day of Ierusalem, which said, Down with it, down with it, even to the ground.
vvb dt n2 pp-f np1, uh n1, p-acp dt n1 pp-f np1, r-crq vvd, a-acp p-acp pn31, a-acp p-acp pn31, av p-acp dt n1.
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64
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1337
O daughter of Babel, worthy to bee destroyed, blessed shall hee bee that serueth thee,
O daughter of Babel, worthy to be destroyed, blessed shall he be that serveth thee,
sy n1 pp-f np1, j pc-acp vbi vvn, j-vvn vmb pns31 vbi cst vvz pno21,
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64
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1338
as thou wouldest haue serued vs. But hee that sits in Heauen laught as fast at them;as thou Wouldst have served us But he that sits in Heaven laughed as fast At them;
c-acp pns21 vmd2 vhi vvn pno12 p-acp pns31 cst vvz p-acp n1 vvd a-acp av-j p-acp pno32;
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64
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1339
to see their presumption that would bee sending vp bodies to heauen before the resurrection, and preferring companions to Elias in a fiery Chariot;
to see their presumption that would be sending up bodies to heaven before the resurrection, and preferring Sodales to Elias in a fiery Chariot;
pc-acp vvi po32 n1 cst vmd vbi vvg a-acp n2 p-acp n1 p-acp dt n1, cc vvg n2 p-acp np1 p-acp dt j n1;
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1340
and said (vt quid fremuerunt?) Consider now how great things the Lord hath done for vs;
and said (vt quid fremuerunt?) Consider now how great things the Lord hath done for us;
cc vvd (fw-la fw-la fw-la?) np1 av c-crq j n2 dt n1 vhz vdn p-acp pno12;
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1341
The snare is broken, and wee are deliuered.
The snare is broken, and we Are Delivered.
dt n1 vbz vvn, cc pns12 vbr vvn.
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1342
But how? As that learned Bishop well applied Salomon to this purpose, Diuinatio in labijs Regis. If there had not beene a diuination in the lips of the King, wee had beene all in iawes of death.
But how? As that learned Bishop well applied Solomon to this purpose, Diuinatio in labijs Regis. If there had not been a divination in the lips of the King, we had been all in Jaws of death.
p-acp q-crq? p-acp cst j n1 av vvd np1 p-acp d n1, fw-la p-acp fw-la fw-la. cs a-acp vhd xx vbn dt n1 p-acp dt n2 pp-f dt n1, pns12 vhd vbn av-d p-acp n2 pp-f n1.
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1343
Vnder his shadow wee are preserued aliue, as Ieremie speaketh. It is true, God could haue done it by other meanes;
Under his shadow we Are preserved alive, as Ieremie speaks. It is true, God could have done it by other means;
p-acp po31 n1 pns12 vbr vvn j, c-acp np1 vvz. pn31 vbz j, np1 vmd vhi vdn pn31 p-acp j-jn n2;
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1344
but hee would doe it by this, that wee might owe the being of our liues to him, of whom wee held our well-being before.
but he would do it by this, that we might owe the being of our lives to him, of whom we held our well-being before.
cc-acp pns31 vmd vdi pn31 p-acp d, cst pns12 vmd vvi dt vbg pp-f po12 n2 p-acp pno31, pp-f ro-crq pns12 vvd po12 n1 a-acp.
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1345
Oh praised be the God of heauen for our deliuerance! Praised bee God for his anointed, by whom wee are deliuered.
O praised be the God of heaven for our deliverance! Praised be God for his anointed, by whom we Are Delivered.
uh j-vvn vbi dt n1 pp-f n1 p-acp po12 n1! vvn vbb np1 p-acp po31 j-vvn, p-acp ro-crq pns12 vbr vvn.
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1346
Yea how should wee call to our fellow creatures? the Angels, Saints, heauens, elements, meteors, mountaines, beasts, trees, to helpe vs praise the Lord for this mercy.
Yea how should we call to our fellow creatures? the Angels, Saints, heavens, elements, meteors, Mountains, beasts, trees, to help us praise the Lord for this mercy.
uh q-crq vmd pns12 vvi p-acp po12 n1 n2? dt n2, n2, n2, n2, n2, n2, n2, n2, pc-acp vvi pno12 vvi dt n1 p-acp d n1.
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1347
And (as the oath of the Romane souldiers ranne) how deare and precious should the life of Caesar bee to vs, aboue all earthly things? how should wee hate the base vnthankfulnesse of those men, which can say of him, And (as the oath of the Roman Soldiers ran) how deer and precious should the life of Caesar be to us, above all earthly things? how should we hate the base unthankfulness of those men, which can say of him,
cc (c-acp dt n1 pp-f dt jp n2 vvd) c-crq n1 cc j vmd dt n1 pp-f np1 vbi p-acp pno12, p-acp d j n2? q-crq vmd pns12 vvi dt j n1 pp-f d n2, r-crq vmb vvi pp-f pno31,
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1348
as one said of his Saint Martin, Martinus bonus in auxilio, charus in negotio; who whiles they owe him all, grudge him any thing.
as one said of his Saint Martin, Martinus bonus in Auxilio, Charis in negotio; who while they owe him all, grudge him any thing.
c-acp pi vvn pp-f po31 n1 np1, np1 fw-la p-acp fw-la, fw-la p-acp fw-la; r-crq n1 pns32 vvb pno31 d, vvb pno31 d n1.
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1349
Away with the mention of outward things: all the bloud in our bodies is due to him:
Away with the mention of outward things: all the blood in our bodies is due to him:
av p-acp dt n1 pp-f j n2: d dt n1 p-acp po12 n2 vbz j-jn p-acp pno31:
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1350
all the prayers and well-wishes of our soules are due to him.
all the Prayers and Well-wishes of our Souls Are due to him.
d dt n2 cc n1 pp-f po12 n2 vbr j-jn p-acp pno31.
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1351
How solemnly festiuall should this day be to vs and to our posterities for euer? How cheerefully for our peace, our religion, our deliuerance, should wee take vp that acclamation with the people of Rome vsed in the Coronation of Charles the great, Carolo Iacobo a Deo coronata, magno & pacifico Britannorum Imperatori, vita & victoria.
How solemnly festival should this day be to us and to our Posterities for ever? How cheerfully for our peace, our Religion, our deliverance, should we take up that acclamation with the people of Room used in the Coronation of Charles the great, Charles Jacob a God coronata, magno & pacifico Britons Imperatori, vita & victoria.
c-crq av-j n1 vmd d n1 vbi p-acp pno12 cc p-acp po12 n2 p-acp av? c-crq av-j p-acp po12 n1, po12 n1, po12 n1, vmd pns12 vvi a-acp d n1 p-acp dt n1 pp-f vvb vvn p-acp dt n1 pp-f np1 dt j, np1 np1 dt fw-la fw-la, fw-la cc n1 np1 fw-mi, fw-la cc fw-la.
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1352
To Charles Iames crowned of God, the great and peaceable Emperor of Britaine, Life and victory,
To Charles James crowned of God, the great and peaceable Emperor of Britain, Life and victory,
p-acp np1 np1 vvn pp-f np1, dt j cc j n1 pp-f np1, n1 cc n1,
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1353
and let God and his people say, Amen.
and let God and his people say, Amen.
cc vvb np1 cc po31 n1 vvi, uh-n.
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1354
These were great things indeed, that God did for Israel; great that he hath done for vs;
These were great things indeed, that God did for Israel; great that he hath done for us;
d vbdr j n2 av, cst np1 vdd p-acp np1; j cst pns31 vhz vdn p-acp pno12;
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65
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1355
great for the present, not certaine for the future.
great for the present, not certain for the future.
j p-acp dt j, xx j p-acp dt j-jn.
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1356
They had not, no more haue we, the blessings of God by entaile, or by lease.
They had not, no more have we, the blessings of God by entail, or by lease.
pns32 vhd xx, av-dx av-dc vhb pns12, dt n2 pp-f np1 p-acp n1, cc p-acp n1.
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65
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1357
Only at the good will of the Lord; and that is, during our good behauiour. Sin is a forfeiture of all fauours.
Only At the good will of the Lord; and that is, during our good behaviour. since is a forfeiture of all favours.
j p-acp dt j n1 pp-f dt n1; cc d vbz, p-acp po12 j n1. n1 vbz dt n1 pp-f d n2.
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1358
If you doe wickedly, you shall perish. If you do wickedly, you shall perish.
cs pn22 vdb av-j, pn22 vmb vvi.
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1359
It was not for nothing, that the same word in the originall signifies both sin and punishment. These two are inseparable.
It was not for nothing, that the same word in the original signifies both since and punishment. These two Are inseparable.
pn31 vbds xx p-acp pix, cst dt d n1 p-acp dt n-jn vvz d n1 cc n1. np1 crd vbr j.
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1360
There is nothing but a little priority in time betweene them. The Angels did wickedly, they perisht by their fall from heauen.
There is nothing but a little priority in time between them. The Angels did wickedly, they perished by their fallen from heaven.
pc-acp vbz pix p-acp dt j n1 p-acp n1 p-acp pno32. dt n2 vdd av-j, pns32 vvn p-acp po32 n1 p-acp n1.
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1361
The old world did wickedly, they perisht by waters from heauen. The Sodomites did wickedly, the perisht by fire from heauen.
The old world did wickedly, they perished by waters from heaven. The Sodomites did wickedly, the perished by fire from heaven.
dt j n1 vdd av-j, pns32 vvn p-acp n2 p-acp n1. dt n2 vdd av-j, dt vvn p-acp n1 p-acp n1.
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1362
Corah and his company did wickedly, they perisht by the earth.Corah and his company did wickedly, they perished by the earth.
np1 cc po31 n1 vdd av-j, pns32 vvn p-acp dt n1.
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65
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1363
The Egyptians did wickedly, they perisht by the Sea. The Canaanites did wickedly, they perisht by the sword of Israel.
The egyptians did wickedly, they perished by the Sea. The Canaanites did wickedly, they perished by the sword of Israel.
dt njp2 vdd av-j, pns32 vvn p-acp dt n1 dt np2 vdd av-j, pns32 vvn p-acp dt n1 pp-f np1.
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65
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1364
The Israelites did wickedly, they perisht by pestilence, serpents, Philistims.
The Israelites did wickedly, they perished by pestilence, Serpents, philistines.
dt np2 vdd av-j, pns32 vvn p-acp n1, n2, njp2.
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65
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1365
What, should I run my selfe out of breath in this endlesse course of examples? There was neuer sin,
What, should I run my self out of breath in this endless course of Examples? There was never since,
q-crq, vmd pns11 vvi po11 n1 av pp-f n1 p-acp d j n1 pp-f n2? pc-acp vbds av-x n1,
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1366
but it had a punishment, either in the actor, or in the Redeemer. There was neuer punishment, but was for sinne.
but it had a punishment, either in the actor, or in the Redeemer. There was never punishment, but was for sin.
cc-acp pn31 vhd dt n1, av-d p-acp dt n1, cc p-acp dt n1. pc-acp vbds av-x n1, cc-acp vbds p-acp n1.
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1367
Heauen should haue no quarrell against vs, Hell could haue no power ouer vs, but for our sinnes.
Heaven should have no quarrel against us, Hell could have no power over us, but for our Sins.
n1 vmd vhi dx n1 p-acp pno12, n1 vmd vhi dx n1 p-acp pno12, cc-acp p-acp po12 n2.
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1368
Those are they that haue plagued vs: Those are they that threaten vs. But what shall be the iudgement? Perishing.
Those Are they that have plagued us: Those Are they that threaten us But what shall be the judgement? Perishing.
d vbr pns32 cst vhb vvn pno12: d vbr pns32 cst vvb pno12 cc-acp q-crq vmb vbi dt n1? vvg.
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1369
To whom? To you and your King.
To whom? To you and your King.
p-acp qo-crq? p-acp pn22 cc po22 n1.
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1370
He doth not say, If your King doe wickedly, you shall perish, as sometimes he hath done:
He does not say, If your King do wickedly, you shall perish, as sometime he hath done:
pns31 vdz xx vvi, cs po22 n1 vdb av-j, pn22 vmb vvi, c-acp av pns31 vhz vdn:
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1371
nor, If your King doe wickedly, he shall perish, although Kings are neither priueleged from sinnes, nor from iudgements:
nor, If your King do wickedly, he shall perish, although Kings Are neither priueleged from Sins, nor from Judgments:
ccx, cs po22 n1 vdb av-j, pns31 vmb vvi, cs n2 vbr av-d vvn p-acp n2, ccx p-acp n2:
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66
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1372
nor if you doe wickedly, you only shall perish; but, If ye doe wickedly, ye and your King shall perish.
nor if you do wickedly, you only shall perish; but, If you do wickedly, you and your King shall perish.
ccx cs pn22 vdb av-j, pn22 av-j vmb vvi; cc-acp, cs pn22 vdb av-j, pn22 cc po22 n1 vmb vvi.
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1373
So neere a relation is there betwixt the King and Subiect; the sin of the one reacheth to the iudgment of the other;
So near a Relation is there betwixt the King and Subject; the since of the one reaches to the judgement of the other;
av av-j dt n1 vbz a-acp p-acp dt n1 cc n-jn; dt n1 pp-f dt crd vvz p-acp dt n1 pp-f dt j-jn;
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1374
and the iudgment of the one is the smart of both. The King is the Head, the Commons the stomacke:
and the judgement of the one is the smart of both. The King is the Head, the Commons the stomach:
cc dt n1 pp-f dt pi vbz dt n1 pp-f d. dt n1 vbz dt n1, dt n2 dt n1:
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66
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1375
if the head be sick, the stomacke is affected. Dauid sins, the people die, If the stomacke be sicke, the head complaines.
if the head be sick, the stomach is affected. David Sins, the people die, If the stomach be sick, the head complains.
cs dt n1 vbb j, dt n1 vbz vvn. np1 n2, dt n1 vvb, cs dt n1 vbb j, dt n1 vvz.
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1376
For the transgression of the people are many Princes.
For the Transgression of the people Are many Princes.
p-acp dt n1 pp-f dt n1 vbr d n2.
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1377
What could haue snatcht from our head that sweet Prince, of fresh & bleeding memory, (that might iustly haue challenged Othoes name, Mirabilia mundi ) now in the prime of all the worlds expectation,
What could have snatched from our head that sweet Prince, of fresh & bleeding memory, (that might justly have challenged Othoes name, Mirabilia mundi) now in the prime of all the world's expectation,
q-crq vmd vhi vvn p-acp po12 n1 cst j n1, pp-f j cc j-vvg n1, (cst vmd av-j vhi vvn npg1 n1, fw-la fw-la) av p-acp dt n-jn pp-f d dt ng1 n1,
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1378
but our traiterous wickednesses? His Christian modesty vpon his deathbed could charge himselfe, (no, no, I haue sins enow of my own to do this.) But this very accusation did cleere him, & burden vs. O glorious Prince, they are our sins, that are guilty of thy death, & our losse.
but our traitorous Wickednesses? His Christian modesty upon his deathbed could charge himself, (no, no, I have Sins enough of my own to do this.) But this very accusation did clear him, & burden us O glorious Prince, they Are our Sins, that Are guilty of thy death, & our loss.
cc-acp po12 j n2? po31 njp n1 p-acp po31 n1 vmd vvi px31, (av-dx, uh-dx, pns11 vhb n2 av-d pp-f po11 d pc-acp vdi d.) p-acp d j n1 vdd vvi pno31, cc vvb pno12 fw-la j n1, pns32 vbr po12 n2, cst vbr j pp-f po21 n1, cc po12 n1.
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1379
We haue done wickedly thou perishedst. A harsh word for thy glorified condition.
We have done wickedly thou perishedst. A harsh word for thy glorified condition.
pns12 vhb vdn av-j pns21 vvd2. dt j n1 p-acp po21 vvn n1.
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1380
But such a perishing, as is incident to Saints; (for there is a Perire de medio, as well as a Perire à facie ) a perishing from the earth,
But such a perishing, as is incident to Saints; (for there is a Perire de medio, as well as a Perire à fancy) a perishing from the earth,
p-acp d dt vvg, c-acp vbz j p-acp n2; (c-acp pc-acp vbz dt fw-la fw-la fw-la, c-acp av c-acp dt fw-la fw-fr vvb) dt vvg p-acp dt n1,
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1381
as wel as a perishing frō God. It was a ioiful perishing to thee:
as well as a perishing from God. It was a joiful perishing to thee:
c-acp av c-acp dt vvg p-acp np1. pn31 vbds dt j vvg p-acp pno21:
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1382
our sins haue aduātaged thy soule, which is partly therefore happy, because we were vnworthy of thee;
our Sins have aduamtaged thy soul, which is partly Therefore happy, Because we were unworthy of thee;
po12 n2 vhb vvn po21 n1, r-crq vbz av av j, c-acp pns12 vbdr j pp-f pno21;
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66
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1383
but they haue robbed vs of our happines in thee. Oh our treacherous sins, that haue offered this violence to that sweet hopeful sacred person!
but they have robbed us of our happiness in thee. O our treacherous Sins, that have offered this violence to that sweet hopeful sacred person!
cc-acp pns32 vhb vvn pno12 pp-f po12 n1 p-acp pno21. uh po12 j n2, cst vhb vvn d n1 p-acp d j j j n1!
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1384
And doe they not yet still conspire against him, that is yet dearer to vs, the root of these godly branches, the breath of our nostrils, the anointed of God? Brethren let me speak it cōfidently:
And do they not yet still conspire against him, that is yet Dearer to us, the root of these godly branches, the breath of our nostrils, the anointed of God? Brothers let me speak it confidently:
cc vdb pns32 xx av av vvi p-acp pno31, cst vbz av jc-jn p-acp pno12, dt n1 pp-f d j n2, dt n1 pp-f po12 n2, dt j-vvn pp-f np1? n1 vvb pno11 vvi pn31 av-j:
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1385
As euery sin is a traitor to a mans owne soule, so euery wicked man is a traitor to his King:
As every since is a traitor to a men own soul, so every wicked man is a traitor to his King:
c-acp d n1 vbz dt n1 p-acp dt ng1 d n1, av d j n1 vbz dt n1 p-acp po31 n1:
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1386
yea, euery of his crying sins is a false-harted rebel, that hides powder & pocket dags for the precious life of his Soueraign.
yea, every of his crying Sins is a False-hearted rebel, that hides powder & pocket dags for the precious life of his Sovereign.
uh, d pp-f po31 j-vvg n2 vbz dt j n1, cst vvz n1 cc n1 n2 p-acp dt j n1 pp-f po31 n-jn.
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1387
Any states-man may learn this euen of Machiauel himselfe: which I confesse when I read, I thought of the Deuill confessing Christ.
Any statesman may Learn this even of Machiavel himself: which I confess when I read, I Thought of the devil confessing christ.
d n1 vmb vvi d av pp-f np1 px31: r-crq pns11 vvb c-crq pns11 vvb, pns11 vvd pp-f dt n1 vvg np1.
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1388
That the giuing of God his due, is the cause of the greatnesse of any State;
That the giving of God his endue, is the cause of the greatness of any State;
cst dt vvg pp-f np1 po31 n-jn, vbz dt n1 pp-f dt n1 pp-f d n1;
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1389
and contrarily, the neglect of his seruice, the cause of ruine:
and contrarily, the neglect of his service, the cause of ruin:
cc av-jn, dt n1 pp-f po31 n1, dt n1 pp-f n1:
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1390
and if any prophane Zosimus shall doubt of this point, I would but turne him to Euagrius his discourse to this purpose, where he shall finde instances of enow particulars.
and if any profane Zosimus shall doubt of this point, I would but turn him to Eugrius his discourse to this purpose, where he shall find instances of enough particulars.
cc cs d j np1 vmb vvi pp-f d n1, pns11 vmd cc-acp vvi pno31 p-acp np1 po31 n1 p-acp d n1, c-crq pns31 vmb vvi n2 a-acp av-d n2-j.
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1391
What-euer politicke Philosophers haue distinguisht, betwixt bonus vir, and ciuis, I say, that as a good man cannot be an ill subiect,
Whatever politic Philosophers have distinguished, betwixt bonus vir, and civis, I say, that as a good man cannot be an ill Subject,
r-crq j n2 vhb vvn, p-acp fw-la fw-la, cc n1, pns11 vvb, cst p-acp dt j n1 vmbx vbi dt j-jn n-jn,
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1392
so a lewd man can no more be a good subiect, than euill can be good.
so a lewd man can no more be a good Subject, than evil can be good.
av dt j n1 vmb av-dx av-dc vbi dt j n-jn, cs n-jn vmb vbi j.
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66
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1393
Let him sooth, and sweare what he will, his sinnes are so many treasons against the Prince and State:
Let him sooth, and swear what he will, his Sins Are so many treasons against the Prince and State:
vvb pno31 n1, cc vvb r-crq pns31 vmb, po31 n2 vbr av d n2 p-acp dt n1 cc n1:
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66
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1394
for, Ruine is from iniquitie, saith Ezechiel. Alas, what safetie can we be in, when such miscreants lurke in our houses, iet in our streets;
for, Ruin is from iniquity, Says Ezechiel. Alas, what safety can we be in, when such miscreants lurk in our houses, jet in our streets;
c-acp, n1 vbz p-acp n1, vvz np1. uh, r-crq n1 vmb pns12 vbi p-acp, c-crq d n2 vvi p-acp po12 n2, vvi p-acp po12 n2;
(712) sermon (DIV1)
66
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1395
when the Country, City, Court, is so full of these spirituall conspiracies? Ye that are Magistrates, not for Gods sake only,
when the Country, city, Court, is so full of these spiritual conspiracies? You that Are Magistrates, not for God's sake only,
c-crq dt n1, n1, n1, vbz av j pp-f d j n2? pn22 cst vbr n2, xx p-acp npg1 n1 av-j,
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66
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1396
but for your Kings sake, whose Deputies ye are; as he is Gods;
but for your Kings sake, whose Deputies you Are; as he is God's;
cc-acp p-acp po22 ng1 n1, rg-crq n2 pn22 vbr; c-acp pns31 vbz npg1;
(712) sermon (DIV1)
66
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1397
not for religion only, but for very policie, as you tender the deare life of our gratious Soueraigne;
not for Religion only, but for very policy, as you tender the deer life of our gracious Sovereign;
xx p-acp n1 av-j, cc-acp p-acp j n1, c-acp pn22 vvb dt j-jn n1 pp-f po12 j n-jn;
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66
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1398
as you regard the sweet peace of this State, and Kingdome; the welfare of this Church;
as you regard the sweet peace of this State, and Kingdom; the welfare of this Church;
c-acp pn22 vvb dt j n1 pp-f d n1, cc n1; dt n1 pp-f d n1;
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66
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1399
yea, as you loue your owne life, peace, welfare;
yea, as you love your own life, peace, welfare;
uh, c-acp pn22 vvb po22 d n1, n1, n1;
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66
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1400
rouze vp your spirits, awaken your Christian courage, and set your selues heartily against the traitorly sinnes of these times, which threaten the bane of all these.
rouse up your spirits, awaken your Christian courage, and Set your selves heartily against the traitorly Sins of these times, which threaten the bane of all these.
vvi p-acp po22 n2, vvi po22 njp n1, cc vvb po22 n2 av-j p-acp dt j n2 pp-f d n2, r-crq vvb dt n1 pp-f d d.
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66
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1401
Cleanse ye these Augean stables of our drunken Tauernes, of our prophane Stages, and of those blinde Vaults of professed filthinesse, Whose steps goe downe to the chambers of death,
Cleanse you these Augean stables of our drunken Taverns, of our profane Stages, and of those blind Vaults of professed filthiness, Whose steps go down to the chambers of death,
vvb pn22 d jp n2 pp-f po12 j n2, pp-f po12 j n2, cc pp-f d j n2 pp-f j-vvn n1, rg-crq n2 vvb a-acp p-acp dt n2 pp-f n1,
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66
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1402
yea, to the deepe of hell. yea, to the deep of hell.
uh, p-acp dt j-jn pp-f n1.
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66
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1403
And ye, my holy brethren, the messengers of God, if there be any sonnes of Thunder amongst you, And you, my holy brothers, the messengers of God, if there be any Sons of Thunder among you,
cc pn22, po11 j n2, dt n2 pp-f np1, cs pc-acp vbb d n2 pp-f n1 p-acp pn22,
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66
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1404
if euer you ratled from heauen the terrible iudgements of God against sinners, now doe it;
if ever you rattled from heaven the terrible Judgments of God against Sinners, now do it;
cs av pn22 vvd p-acp n1 dt j n2 pp-f np1 p-acp n2, av vdb pn31;
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66
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1405
for (contrary to the naturall) the deepe winter of iniquitie is most seasonable for this spirituall thunder.
for (contrary to the natural) the deep winter of iniquity is most seasonable for this spiritual thunder.
c-acp (j-jn p-acp dt j) dt j-jn n1 pp-f n1 vbz av-ds j p-acp d j n1.
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66
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1406
Be heard aboue, be seene beneath. Out-face sin, out-preach it, out-liue it. Wee are starres in the right hand of God:
Be herd above, be seen beneath. Outface since, outpreach it, outlive it. we Are Stars in the right hand of God:
vbb vvn a-acp, vbb vvn a-acp. n1 n1, j pn31, vvb pn31. pns12 vbr n2 p-acp dt j-jn n1 pp-f np1:
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66
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1407
let vs be like any starres saue the Moone, that hath blots in her face; or the starre Worme-wood, whose fall made bitter waters; let us be like any Stars save the Moon, that hath blots in her face; or the star Wormwood, whose fallen made bitter waters;
vvb pno12 vbi j d n2 p-acp dt n1, cst vhz n2 p-acp po31 n1; cc dt n1 n1, rg-crq n1 vvd j n2;
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66
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1408
or Saint Iudes planets, that wander in irregularities.
or Saint Iudes planets, that wander in irregularities.
cc n1 npg1 n2, cst vvb p-acp n2.
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1409
Let the light of our liues shine in the faces of the world, and dazle them whom it shall not guide. Let the Light of our lives shine in the faces of the world, and dazzle them whom it shall not guide.
vvb dt n1 pp-f po12 n2 vvi p-acp dt n2 pp-f dt n1, cc vvi pno32 r-crq pn31 vmb xx vvi.
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66
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1410
Then shall we with authoritie speake what we doe, when we doe that which we speake.
Then shall we with Authority speak what we do, when we do that which we speak.
av vmb pns12 p-acp n1 vvb r-crq pns12 vdb, c-crq pns12 vdb d r-crq pns12 vvb.
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1411
We can neuer better testifie our thankfull and loyall respects to so good a King, in whose fauour is our life,
We can never better testify our thankful and loyal respects to so good a King, in whose favour is our life,
pns12 vmb av-x vvi vvi po12 j cc j n2 p-acp av j dt n1, p-acp rg-crq n1 vbz po12 n1,
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1412
and by whose grace we are vpheld against the vnworthy affronts of this sacrilegious Age, than by crying downe, by liuing downe those sinnes which threaten our happinesse in him.
and by whose grace we Are upheld against the unworthy affronts of this sacrilegious Age, than by crying down, by living down those Sins which threaten our happiness in him.
cc p-acp rg-crq n1 pns12 vbr vvn p-acp dt j vvz pp-f d j n1, cs p-acp vvg a-acp, p-acp vvg a-acp d n2 r-crq vvb po12 n1 p-acp pno31.
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1413
And ye, beloued Christians, whose faces seeme worthily to congratulate the ioy of this day,
And you, Beloved Christians, whose faces seem worthily to congratulate the joy of this day,
cc pn22, vvn np1, rg-crq n2 vvb av-j pc-acp vvi dt n1 pp-f d n1,
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66
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1414
if ye would approue your selues good subiects to our King, labour to be good subiects to His King, the King of Heauen.
if you would approve your selves good Subjects to our King, labour to be good Subjects to His King, the King of Heaven.
cs pn22 vmd vvi po22 n2 j n2-jn p-acp po12 n1, vvb pc-acp vbi j n2-jn p-acp po31 n1, dt n1 pp-f n1.
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1415
Away with those rebellious wickednesses which may be preiudiciall to our peace.
Away with those rebellious Wickednesses which may be prejudicial to our peace.
av p-acp d j n2 r-crq vmb vbi j p-acp po12 n1.
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1416
In vain shall we testifie our loyalty by these outward ceremonies of reioycing, if we be faulty in the substance.
In vain shall we testify our loyalty by these outward ceremonies of rejoicing, if we be faulty in the substance.
p-acp j vmb pns12 vvi po12 n1 p-acp d j n2 pp-f vvg, cs pns12 vbb j p-acp dt n1.
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66
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1417
To what purpose shall we ring our bels, if in the meane time we hold fast Salomons (funes peccatorum) cords of sin;
To what purpose shall we ring our Bells, if in the mean time we hold fast Solomon's (Funes peccatorum) cords of since;
p-acp r-crq n1 vmb pns12 vvi po12 n2, cs p-acp dt j n1 pns12 vvb av-j np1 (n1 fw-la) n2 pp-f n1;
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66
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1418
yea, the prophets cart-ropes of iniquity;
yea, the Prophets Cart-ropes of iniquity;
uh, dt ng1 n2 pp-f n1;
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1419
and thereby pull downe iudgement vpon our heads? To what purpose shall we kindle Bonefires in our streets,
and thereby pull down judgement upon our Heads? To what purpose shall we kindle Bonfires in our streets,
cc av vvb a-acp n1 p-acp po12 n2? p-acp r-crq n1 vmb pns12 vvi n2 p-acp po12 n2,
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66
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1420
if we kindle the flame of Gods displeasure against vs by our sinnes? To what purpose shall ye feast one another in your houses,
if we kindle the flame of God's displeasure against us by our Sins? To what purpose shall you feast one Another in your houses,
cs pns12 vvb dt n1 pp-f npg1 n1 p-acp pno12 p-acp po12 n2? p-acp r-crq n1 vmb pn22 vvi pi j-jn p-acp po22 n2,
(712) sermon (DIV1)
66
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1421
if you shall feast the fiends of hell with your wilfull sinnes? Daemonum cibus ebrietas; Hierome saith well, Drunkennes, luxurie, fornication,
if you shall feast the fiends of hell with your wilful Sins? Daemonum cibus Ebrietas; Jerome Says well, drunkenness, luxury, fornication,
cs pn22 vmb vvi dt n2 pp-f n1 p-acp po22 j n2? np1 fw-la n2; np1 vvz av, n1, n1, n1,
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1422
and euery sinne is the very diet and dainties of the deuill.
and every sin is the very diet and dainties of the Devil.
cc d n1 vbz dt j n1 cc n2-j pp-f dt n1.
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66
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1423
For Gods sake therefore, for your Kings sake, for your owne soules sake, be good, that you may be loyall.
For God's sake Therefore, for your Kings sake, for your own Souls sake, be good, that you may be loyal.
p-acp ng1 n1 av, p-acp po22 ng1 n1, p-acp po22 d ng1 n1, vbb j, cst pn22 vmb vbi j.
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66
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1424
Oh my brethren, let vs not with old Toby suffer our eyes to bee blinded with the swallowes dung of this world.
O my brothers, let us not with old Toby suffer our eyes to be blinded with the Swallows dung of this world.
uh po11 n2, vvb pno12 xx p-acp j np1 vvb po12 n2 pc-acp vbi vvn p-acp dt n2 n1 pp-f d n1.
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66
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1425
Let vs not dare to make a willing shipwracke of conscience, for the venture of a little ballast of gaine.
Let us not Dare to make a willing shipwreck of conscience, for the venture of a little ballast of gain.
vvb pno12 xx vvi pc-acp vvi dt j n1 pp-f n1, p-acp dt n1 pp-f dt j n1 pp-f n1.
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1426
Away with our pride, vsury, oppression, false weights, false oathes, false faces; Doe no more wickedly, that we perish not.
Away with our pride, Usury, oppression, false weights, false Oaths, false faces; Do no more wickedly, that we perish not.
av p-acp po12 n1, n1, n1, j n2, j n2, j n2; vdb dx av-dc av-j, cst pns12 vvb xx.
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1427
They are our sins, which as they threaten to lose vs our best friend aboue, (the God of our saluation) so they hearten our aduersaries against vs on earth.
They Are our Sins, which as they threaten to loose us our best friend above, (the God of our salvation) so they hearten our Adversaries against us on earth.
pns32 vbr po12 n2, r-crq c-acp pns32 vvb pc-acp vvi pno12 po12 js n1 a-acp, (dt n1 pp-f po12 n1) av pns32 vvb po12 n2 p-acp pno12 p-acp n1.
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1428
Their hopes, their designes, their wickednesse to vs, hath beene profest to bee built vpon ours to God.
Their hope's, their designs, their wickedness to us, hath been professed to be built upon ours to God.
po32 n2, po32 n2, po32 n1 p-acp pno12, vhz vbn vvn pc-acp vbi vvn p-acp png12 p-acp n1.
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67
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1429
If they did not see we did euill, they durst not hope we could perish. Authority hath wisely and seasonably taken order for disarming of wilfull Recusants.
If they did not see we did evil, they durst not hope we could perish. authority hath wisely and seasonably taken order for disarming of wilful Recusants.
cs pns32 vdd xx vvi pns12 vdd av-jn, pns32 vvd xx vvi pns12 vmd vvi. n1 vhz av-j cc av-j vvn n1 p-acp vvg pp-f j n2.
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1430
What should weapons doe in the hand of disloyalty? Oh that it could take order to strip vs of our sinnes, which will else arme God and his creatures against vs!
What should weapons do in the hand of disloyalty? O that it could take order to strip us of our Sins, which will Else arm God and his creatures against us!
q-crq vmd n2 vdb p-acp dt n1 pp-f n1? uh cst pn31 vmd vvi n1 pc-acp vvi pno12 pp-f po12 n2, r-crq vmb av vvi np1 cc po31 n2 p-acp pno12!
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1431
The gates of Rome, the gates of hell, could not hurt vs, if we did not hurt our selues.
The gates of Room, the gates of hell, could not hurt us, if we did not hurt our selves.
dt n2 pp-f vvi, dt n2 pp-f n1, vmd xx vvi pno12, cs pns12 vdd xx vvi po12 n2.
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67
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1432
Oh that we could so loue our selues, as to part with all our plausible and gainfull euils;
O that we could so love our selves, as to part with all our plausible and gainful evils;
uh cst pns12 vmd av vvi po12 n2, c-acp pc-acp vvi p-acp d po12 j cc j n2-jn;
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1433
that we would this day renue our holy couenants with God, and keepe them for euer!
that we would this day renew our holy Covenants with God, and keep them for ever!
cst pns12 vmd d n1 vvi po12 j n2 p-acp np1, cc vvi pno32 p-acp av!
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67
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1434
How would he still feed vs with the finest of the wheat? How would he, that (as this day) when we feared a tempest, gaue vs an happy calme, preuent a tempest in our calme when we feare not? How safely should our children play,
How would he still feed us with the Finest of the wheat? How would he, that (as this day) when we feared a tempest, gave us an happy Cam, prevent a tempest in our Cam when we Fear not? How safely should our children play,
q-crq vmd pns31 av vvi pno12 p-acp dt js pp-f dt n1? q-crq vmd pns31, cst (c-acp d n1) c-crq pns12 vvd dt n1, vvd pno12 dt j n-jn, vvb dt n1 p-acp po12 j-jn c-crq pns12 vvb xx? c-crq av-j vmd po12 n2 vvi,
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1435
and we feast in our streets? How memorable a patterne of mercy should this Island be to all posterities? What famous Trophees of victorie would he erect ouer all Antichristianisme amongst vs? How freely and loud should the Gospel of God ring euery where in the eare of the generations yet vnborne? How sure should we be, long and long to enioy so gratious and deare a Soueraigne,
and we feast in our streets? How memorable a pattern of mercy should this Island be to all Posterities? What famous Trophies of victory would he erect over all Antichristianism among us? How freely and loud should the Gospel of God ring every where in the ear of the generations yet unborn? How sure should we be, long and long to enjoy so gracious and deer a Sovereign,
cc pns12 vvb p-acp po12 n2? q-crq j dt n1 pp-f n1 vmd d n1 vbb p-acp d n2? q-crq j n2 pp-f n1 vmd pns31 vvi p-acp d np1 p-acp pno12? c-crq av-j cc av-j vmd dt n1 pp-f np1 vvb d c-crq p-acp dt n1 pp-f dt n2 av j? c-crq av-j vmd pns12 vbi, j cc av-j pc-acp vvi av j cc j-jn dt n-jn,
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1436
so comfortable a peace, so happy a gouernment? euen till this Eue of the Annuntiation of the first comming of Christ, ouertake the day of the Annuntiation of the second comming, for our redemption.
so comfortable a peace, so happy a government? even till this Eve of the Annunciation of the First coming of christ, overtake the day of the Annunciation of the second coming, for our redemption.
av j dt n1, av j dt n1? av c-acp d n1 pp-f dt n1 pp-f dt ord n-vvg pp-f np1, vvb dt n1 pp-f dt n1 pp-f dt ord n-vvg, p-acp po12 n1.
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1437
Which God for his mercies sake, for his Christs sake, vouchsafe to grant vs. Amen.
Which God for his Mercies sake, for his Christ sake, vouchsafe to grant us Amen.
r-crq np1 p-acp po31 ng1 n1, p-acp po31 npg1 n1, vvb pc-acp vvi pno12 uh-n.
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1438
A SERMON PREACHED BEFORE HIS MAIESTIE, AT his Court at THEBALDS, on Sunday the 15. of SEPTEMBER 1622. IOHN 7.24. Iudge not according to the appearance, but iudge righteous iudgement.
A SERMON PREACHED BEFORE HIS MAJESTY, AT his Court At THEBALDS, on Sunday the 15. of SEPTEMBER 1622. JOHN 7.24. Judge not according to the appearance, but judge righteous judgement.
dt n1 vvn p-acp po31 n1, p-acp po31 n1 p-acp n2, p-acp np1 dt crd pp-f np1 crd np1 crd. n1 xx vvg p-acp dt n1, cc-acp vvb j n1.
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1439
AS in the ciuill bodie, so in the naturall; the head as it is the highest, so the chiefe part:
AS in the civil body, so in the natural; the head as it is the highest, so the chief part:
p-acp p-acp dt j n1, av p-acp dt j; dt n1 c-acp pn31 vbz dt js, av dt j-jn n1:
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69
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1440
according to the place is the dignitie:
according to the place is the dignity:
vvg p-acp dt n1 vbz dt n1:
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1441
Of the head, the highest Region is chiefest, seruing only for the vse of intellectuall powers;
Of the head, the highest Region is chiefest, serving only for the use of intellectual Powers;
pp-f dt n1, dt js n1 vbz js-jn, vvg av-j p-acp dt n1 pp-f j n2;
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1442
whereas the lower part of it is only imployed for bodily nutrition:
whereas the lower part of it is only employed for bodily nutrition:
cs dt jc n1 pp-f pn31 vbz av-j vvn p-acp j n1:
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1443
Now, as the reasonable part of the Soule is Vertex animae, being contradistinguished to the sensitiue;
Now, as the reasonable part of the Soul is Vertex Spirits, being contradistinguished to the sensitive;
av, c-acp dt j n1 pp-f dt n1 vbz np1 fw-la, vbg vvn p-acp dt j;
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69
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1444
So, if yee distinguish the reasonable into Iudgement and Deliberation, Naturale Iudicatorium dicetur esse vertex, saith Aquinas; Iudgement is the top of our Soule,
So, if ye distinguish the reasonable into Judgement and Deliberation, Natural Judiciary dicetur esse vertex, Says Aquinas; Judgement is the top of our Soul,
av, cs pn22 vvb dt j p-acp n1 cc n1, j np1 fw-la fw-la fw-la, vvz np1; n1 vbz dt n1 pp-f po12 n1,
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69
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1445
and therefore cals for the top of our care: If the highest Wheele goe right, the inferiour hardly erre.
and Therefore calls for the top of our care: If the highest Wheel go right, the inferior hardly err.
cc av vvz p-acp dt n1 pp-f po12 n1: cs dt js n1 vvb av-jn, dt j-jn av vvb.
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1446
Heare then the golden rule of the Author, of the Iudge of our iudgement, Iudge not according to the appearance, but iudge righteous iudgement.
Hear then the golden Rule of the Author, of the Judge of our judgement, Judge not according to the appearance, but judge righteous judgement.
vvb av dt j n1 pp-f dt n1, pp-f dt n1 pp-f po12 n1, n1 xx vvg p-acp dt n1, cc-acp vvb j n1.
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69
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1447
The negatiue part is first, Iudge not; then, Iudge: Where the minde is free and cleere, it is good to begin with the positiue documents of right, which is the rule to it selfe and the wrong;
The negative part is First, Judge not; then, Judge: Where the mind is free and clear, it is good to begin with the positive documents of right, which is the Rule to it self and the wrong;
dt j-jn n1 vbz ord, n1 xx; av, n1: c-crq dt n1 vbz j cc j, pn31 vbz j pc-acp vvi p-acp dt j n2 pp-f n-jn, r-crq vbz dt n1 p-acp pn31 n1 cc dt n-jn;
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1448
but where the heart is forestalled with mis-opinion, ablatiue directions are first needfull to vnteach error, ere wee can learne truth.
but where the heart is forestalled with misopinion, ablative directions Are First needful to unteach error, ere we can Learn truth.
cc-acp c-crq dt n1 vbz vvn p-acp n1, j n2 vbr ord j pc-acp vvi n1, c-acp pns12 vmb vvi n1.
(713) sermon (DIV1)
69
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1449
Iudge not therefore according to the appearance:
Judge not Therefore according to the appearance:
n1 xx av vvg p-acp dt n1:
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69
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1450
NONLATINALPHABET is (as the Vulgar rightly) secundùm faciem, according to the face, because the face onely appeares, the rest is hid:
is (as the vulgar rightly) secundùm Face, according to the face, Because the face only appears, the rest is hid:
vbz (c-acp dt j av-jn) fw-la fw-la, vvg p-acp dt n1, c-acp dt n1 av-j vvz, dt n1 vbz vvn:
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1451
Euery thing, not man only, hath both a face and an heart;
Every thing, not man only, hath both a face and an heart;
d n1, xx n1 av-j, vhz d dt n1 cc dt n1;
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69
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1452
a face which is peruious to euery eye, an heart to which none eye can pierce but the wise.
a face which is pervious to every eye, an heart to which none eye can pierce but the wise.
dt n1 r-crq vbz j p-acp d n1, dt n1 p-acp r-crq pix vvb vmb vvi p-acp dt j.
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1453
This face, as of man, so of things, is a false rule of iudgement; Frons, oculi, &c. The forehead, eyes, countenance tell many a lye.
This face, as of man, so of things, is a false Rule of judgement; Frons, oculi, etc. The forehead, eyes, countenance tell many a lie.
d n1, c-acp pp-f n1, av pp-f n2, vbz dt j n1 pp-f n1; fw-la, fw-la, av dt n1, n2, n1 vvb d dt n1.
(713) sermon (DIV1)
69
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1454
Iudge not therefore according to appearance: it is no measuring by a crooked line: There is nothing more vncertaine than appearance;
Judge not Therefore according to appearance: it is no measuring by a crooked line: There is nothing more uncertain than appearance;
n1 xx av vvg p-acp n1: pn31 vbz dx n-vvg p-acp dt j n1: pc-acp vbz pix av-dc j cs n1;
(713) sermon (DIV1)
69
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1455
some things appeare that are not, and some things are that appeare not; and that (besides naturall occurrences) in morally both good and euill:
Some things appear that Are not, and Some things Are that appear not; and that (beside natural occurrences) in morally both good and evil:
d n2 vvi cst vbr xx, cc d n2 vbr cst vvb xx; cc d (p-acp j n2) p-acp av-j d j cc j-jn:
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69
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1456
Some things appeare good that are not, and therefore mis-lead the heart both to an vniust prosecution, and to a false applause;
some things appear good that Are not, and Therefore mislead the heart both to an unjust prosecution, and to a false applause;
d n2 vvb j cst vbr xx, cc av j dt n1 av-d p-acp dt j n1, cc p-acp dt j n1;
(713) sermon (DIV1)
69
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1457
some things appeare euill that are not, and therefore mis-lead vs to an iniurious censure, and vndeserued abomination:
Some things appear evil that Are not, and Therefore mislead us to an injurious censure, and undeserved abomination:
d n2 vvi j-jn cst vbr xx, cc av j pno12 p-acp dt j n1, cc j n1:
(713) sermon (DIV1)
69
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1458
Againe, some things are good that appeare not, and therefore lose both our allowance and pursuit;
Again, Some things Are good that appear not, and Therefore loose both our allowance and pursuit;
av, d n2 vbr j cst vvb xx, cc av vvb d po12 n1 cc n1;
(713) sermon (DIV1)
69
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1459
some things are euill that appeare not, and therefore insinuate themselues into our acquaintance and loue, to our cost:
Some things Are evil that appear not, and Therefore insinuate themselves into our acquaintance and love, to our cost:
d n2 vbr j-jn d vvb xx, cc av vvi px32 p-acp po12 n1 cc n1, p-acp po12 n1:
(713) sermon (DIV1)
69
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1460
Many a Snake lies hid vnder the Strawberry leaues, and stings vs ere we be aware.
Many a Snake lies hid under the Strawberry leaves, and stings us ere we be aware.
d dt n1 vvz vvn p-acp dt n1 vvz, cc vvz pno12 c-acp pns12 vbb j.
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69
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1461
Vitia virtutes mentiuntur, saith Gregory, Vice too oft makes a maske of the skin of Vertue, and lookes louely:Vices Virtues mentiuntur, Says Gregory, Vice too oft makes a mask of the skin of Virtue, and looks lovely:
np1 n2 fw-la, vvz np1, n1 av av vvz dt n1 pp-f dt n1 pp-f n1, cc vvz j:
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69
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1462
Vertue as often comes forth (like a Martyr in the Inquisition) with a San-benit vpon her backe,
Virtue as often comes forth (like a Martyr in the Inquisition) with a San benito upon her back,
n1 c-acp av vvz av (av-j dt n1 p-acp dt n1) p-acp dt j p-acp po31 n1,
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69
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1463
and a cap painted with Deuils vpon her head, to make her vgly to the beholders;
and a cap painted with Devils upon her head, to make her ugly to the beholders;
cc dt n1 vvn p-acp n2 p-acp po31 n1, pc-acp vvi po31 j p-acp dt n2;
(713) sermon (DIV1)
69
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1464
Iudge not therefore according to the appearance. The appearance or face, is of things, as of men:Judge not Therefore according to the appearance. The appearance or face, is of things, as of men:
n1 xx av vvg p-acp dt n1. dt n1 cc n1, vbz pp-f n2, c-acp pp-f n2:
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69
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1465
We see it at once with one cast of the eye, yet there are angles,
We see it At once with one cast of the eye, yet there Are angles,
pns12 vvb pn31 p-acp a-acp p-acp crd n1 pp-f dt n1, av a-acp vbr n2,
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70
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1466
and hils and dales, which vpon more earnest view the eye sees cause to dwell in:
and hills and dales, which upon more earnest view the eye sees cause to dwell in:
cc n2 cc n2, r-crq p-acp dc n1 vvi dt n1 vvz n1 pc-acp vvi p-acp:
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70
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1467
so it is with this appearance or face of things, which how-euer it seemes wholly to appeare to vs at the first glance,
so it is with this appearance or face of things, which however it seems wholly to appear to us At the First glance,
av pn31 vbz p-acp d n1 cc n1 pp-f n2, r-crq a-acp pn31 vvz av-jn p-acp vvi p-acp pno12 p-acp dt ord n1,
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70
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1468
yet vpon further search will descry much matter of our inquiry: For euery thing from the skin inclusiuely to the heart, is the face;
yet upon further search will descry much matter of our inquiry: For every thing from the skin inclusively to the heart, is the face;
av p-acp jc n1 vmb vvi d n1 pp-f po12 n1: c-acp d n1 p-acp dt n1 av-j p-acp dt n1, vbz dt n1;
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70
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1469
euery thing besides true being, is appearance.
every thing beside true being, is appearance.
d n1 p-acp j vbg, vbz n1.
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70
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1470
All the false NONLATINALPHABET that vse to beguile the iudgement of man, hide themselues vnder this appearance:
All the false that use to beguile the judgement of man, hide themselves under this appearance:
av-d dt j cst vvb pc-acp vvi dt n1 pp-f n1, vvi px32 p-acp d n1:
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70
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1471
These reduce themselues to three heads; Presumptions, false Formes, Euents: Presumptions must be distinguished; for whereas there are three degrees of them, first (levia Probabilia) light Probabilities,
These reduce themselves to three Heads; Presumptions, false Forms, Events: Presumptions must be distinguished; for whereas there Are three Degrees of them, First (Levia Probabilia) Light Probabilities,
d vvb px32 p-acp crd n2; n2, j n2, n2: n2 vmb vbi vvn; c-acp cs pc-acp vbr crd n2 pp-f pno32, ord (fw-la fw-la) j n2,
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1472
then faire Probabilities, and thirdly strong Probabilities, which are called, Indicia iuris, the two first are allowed by very Inquisitors,
then fair Probabilities, and Thirdly strong Probabilities, which Are called, Indicia iuris, the two First Are allowed by very Inquisitors,
av j n2, cc ord j n2, r-crq vbr vvn, np1 fw-la, dt crd ord vbr vvn p-acp j n2,
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70
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1473
but as sufficient to cause suspicion, to take information, to attache the suspected, not enough whereon to ground the Libell,
but as sufficient to cause suspicion, to take information, to attache the suspected, not enough whereon to ground the Libel,
cc-acp c-acp j pc-acp vvi n1, pc-acp vvi n1, pc-acp vvi dt vvn, xx av-d c-crq pc-acp vvi dt n1,
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70
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1474
or the torture, much lesse a finall Iudgement: Thus Elie sees Annaes lips goe, therefore she is drunke:
or the torture, much less a final Judgement: Thus Elijah sees anna's lips go, Therefore she is drunk:
cc dt n1, av-d av-dc dt j n1: av np1 vvz npg1 n2 vvi, av pns31 vbz vvn:
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70
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1475
The Pharises see Christ sit with sinners, he is a friend to their sins. False formes are presented either to the eye or to the eare.
The Pharisees see christ fit with Sinners, he is a friend to their Sins. False forms Are presented either to the eye or to the ear.
dt np2 vvb np1 vvi p-acp n2, pns31 vbz dt n1 p-acp po32 n2. j n2 vbr vvn av-d p-acp dt n1 cc p-acp dt n1.
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70
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1476
In the former, besides supernaturall delusions, there is a deceit of the sight, whether through the indisposition of the Organ,
In the former, beside supernatural delusions, there is a deceit of the sighed, whither through the indisposition of the Organ,
p-acp dt j, p-acp j n2, pc-acp vbz dt n1 pp-f dt n1, cs p-acp dt n1 pp-f dt n1,
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71
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1477
or the distance of the Obiect, or the mis-disposition of the medium:
or the distance of the Object, or the mis-disposition of the medium:
cc dt n1 pp-f dt n1, cc dt n1 pp-f dt fw-la:
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71
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1478
So as, if we should iudge according to appearance, the Sunne should double it selfe by the first, through the crossenesse of the eye, it should diminish it selfe by the second,
So as, if we should judge according to appearance, the Sun should double it self by the First, through the crossenesse of the eye, it should diminish it self by the second,
av c-acp, cs pns12 vmd vvi vvg p-acp n1, dt n1 vmd vvi pn31 n1 p-acp dt ord, p-acp dt n1 pp-f dt n1, pn31 vmd vvi pn31 n1 p-acp dt ord,
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71
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1479
and seeme as big as a large Siue, or no large Cart wheele at the most;
and seem as big as a large Siue, or no large Cart wheel At the most;
cc vvi p-acp j c-acp dt j fw-la, cc dx j n1 n1 p-acp dt av-ds;
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71
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1480
It should dance in the rising, and moue irregularly by the third. To the eare are mis-reports, and false suggestions, whether concerning the person or the cause.
It should dance in the rising, and move irregularly by the third. To the ear Are misreports, and false suggestions, whither Concerning the person or the cause.
pn31 vmd vvi p-acp dt n-vvg, cc vvi av-j p-acp dt ord. p-acp dt n1 vbr n2, cc j n2, cs vvg dt n1 cc dt n1.
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71
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1481
In the former, the calumniating tongue of the Detractor is the Iugler that makes any mans honestie or worth appeare such as his malice listeth:
In the former, the calumniating tongue of the Detractor is the Juggler that makes any men honesty or worth appear such as his malice lists:
p-acp dt j, dt j-vvg n1 pp-f dt n1 vbz dt n1 cst vvz d ng1 n1 cc n1 vvi d c-acp po31 n1 vvz:
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71
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1482
In the latter, the smooth tongue of the subtile Rhetorician is the Impostor, which makes causes appeare to the vnsetled iudgement, such as his wit or fauour pleaseth:
In the latter, the smooth tongue of the subtle Rhetorician is the Impostor, which makes Causes appear to the unsettled judgement, such as his wit or favour Pleases:
p-acp dt d, dt j n1 pp-f dt j n1 vbz dt n1, r-crq vvz n2 vvi p-acp dt j-vvn n1, d c-acp po31 n1 cc n1 vvz:
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71
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1483
Euents, which are oft-times as much against the intention, and aboue the remedie of the Agent,
Events, which Are ofttimes as much against the intention, and above the remedy of the Agent,
n2, r-crq vbr av p-acp d p-acp dt n1, cc p-acp dt n1 pp-f dt n1,
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71
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1484
as besides the nature of the Act:
as beside the nature of the Act:
c-acp p-acp dt n1 pp-f dt n1:
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71
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1485
There is sometimes a good euent of euill, as Iasons aduersary cured him in stabbing him;
There is sometime a good event of evil, as Jasons adversary cured him in stabbing him;
pc-acp vbz av dt j n1 pp-f n-jn, c-acp npg1 n1 vvn pno31 p-acp vvg pno31;
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71
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1486
the Israelites thriue by oppression, the Field of the Church yeelds most when it is manured with bloud:
the Israelites thrive by oppression, the Field of the Church yields most when it is manured with blood:
dt np2 vvi p-acp n1, dt n1 pp-f dt n1 vvz av-ds c-crq pn31 vbz vvn p-acp n1:
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71
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1487
There is sometimes an ill euent of good; Ahimelec giues Dauid the Shew-bread, and the Sword, hee and his family dies for it:
There is sometime an ill event of good; Ahimelec gives David the Shewbread, and the Sword, he and his family die for it:
pc-acp vbz av dt j-jn n1 pp-f j; np1 vvz np1 dt n1, cc dt n1, pns31 cc po31 n1 vvz p-acp pn31:
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71
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1488
Sapientis est praestare culpam; It is enough for a wise man to weild the Act, the issue he cannot;Sapientis est praestare Fault; It is enough for a wise man to wield the Act, the issue he cannot;
fw-la fw-la fw-la fw-la; pn31 vbz av-d p-acp dt j n1 pc-acp vvi dt n1, dt n1 pns31 vmbx;
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71
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1489
Wisdome makes demonstratiue Syllogismes, à priori, from the causes; folly Paralogismes, à posteriori, from the successe.
Wisdom makes demonstrative Syllogisms, à priori, from the Causes; folly Paralogisms, à posteriori, from the success.
n1 vvz j n2, fw-fr fw-la, p-acp dt n2; n1 n2, fw-fr fw-la, p-acp dt n1.
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71
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1490
Careat successibus opto quisquie ab euentu, &c. was of old the word of the Heathen Poet.Care at successibus opto quisquie ab euentu, etc. was of old the word of the Heathen Poet.
vvb fw-la fw-la n1 fw-la fw-la, av vbds pp-f j dt n1 pp-f dt j-jn n1.
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71
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1491
If therefore either vpon sleight probabilities, or false formes, or subsequent euents wee passe our verdict, wee doe what is here forbidden, Iudge according to appearance.
If Therefore either upon sleight probabilities, or false forms, or subsequent events we pass our verdict, we do what is Here forbidden, Judge according to appearance.
cs av av-d p-acp n1 n2, cc j n2, cc j n2 pns12 vvb po12 n1, pns12 vdb q-crq vbz av vvn, n1 vvg p-acp n1.
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1492
Had the charge beene onely Iudge not, and gone no further, it had beene very vsefull,
Had the charge been only Judge not, and gone no further, it had been very useful,
vhd dt n1 vbn j vvi xx, cc vvn av-dx av-jc, pn31 vhd vbn av j,
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72
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1493
and no other than our Sauiour gaue in the Mount: wee are all on our way;
and no other than our Saviour gave in the Mount: we Are all on our Way;
cc dx n-jn cs po12 n1 vvd p-acp dt n1: pns12 vbr d p-acp po12 n1;
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72
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1494
Euery man makes himselfe a Iustice Itinerant, and passeth sentence of all that comes before him,
Every man makes himself a justice Itinerant, and passes sentence of all that comes before him,
d n1 vvz px31 dt n1 np1, cc vvz n1 pp-f d cst vvz p-acp pno31,
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72
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1495
yea (beyond all commission) of all aboue him;
yea (beyond all commission) of all above him;
uh (p-acp d n1) pp-f d p-acp pno31;
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1496
and that many times, not without grosse mis-construction, as in the case of our late directions:
and that many times, not without gross misconstruction, as in the case of our late directions:
cc cst d n2, xx p-acp j n1, c-acp p-acp dt n1 pp-f po12 j n2:
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72
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1497
Our very Iudges are at our barre;
Our very Judges Are At our bar;
po12 j n2 vbr p-acp po12 n1;
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72
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1498
Secrets of Court, of Counsell, of State escape vs not, yea not those of the most reserued Cabinet of Heauen:
Secrets of Court, of Counsel, of State escape us not, yea not those of the most reserved Cabinet of Heaven:
n2-jn pp-f n1, pp-f n1, pp-f n1 vvb pno12 xx, uh xx d pp-f dt av-ds vvn n1 pp-f n1:
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72
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1499
Quis te constituit Iudicem? Who made thee a Iudge? as the Israelite (vniustly) to Moses: These are sawcy vsurpers of forbidden Chaires;Quis te Constituted judge? Who made thee a Judge? as the Israelite (unjustly) to Moses: These Are saucy usurper's of forbidden Chairs;
fw-la fw-la n1 fw-la? r-crq vvd pno21 dt n1? p-acp dt np1 (av-j) pc-acp np1: d vbr j n2 pp-f j-vvn n2;
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1500
and therefore it is iust with God, that (according to the Psalmist) such Iudges should be cast downe in stony places,
and Therefore it is just with God, that (according to the Psalmist) such Judges should be cast down in stony places,
cc av pn31 vbz j p-acp np1, cst (vvg p-acp dt n1) d n2 vmd vbi vvn a-acp p-acp j n2,
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72
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1501
yea, as it is in the Originall (NONLATINALPHABET) that they should be left in the hands of the rocke (allidantur Petrae) that they should be dasht against the rocks, that will be sailing without Card or compasse in the vast Ocean of Gods Counsels, or his Anointeds.
yea, as it is in the Original () that they should be left in the hands of the rock (allidantur Rock) that they should be dashed against the Rocks, that will be sailing without Carded or compass in the vast Ocean of God's Counsels, or his Anointeds.
uh, c-acp pn31 vbz p-acp dt j-jn () cst pns32 vmd vbi vvn p-acp dt n2 pp-f dt n1 (fw-la np1) d pns32 vmd vbi vvn p-acp dt n2, cst vmb vbi vvg p-acp n1 cc vvi p-acp dt j n1 pp-f npg1 n2, cc po31 n2.
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1502
But now here our Sauiour seales our Commission, sets vs vpon the Bench; allowes vs the act, but takes order for the manner;
But now Here our Saviour Seals our Commission, sets us upon the Bench; allows us the act, but Takes order for the manner;
p-acp av av po12 n1 vvz po12 n1, vvz pno12 p-acp dt n1; vvz pno12 dt n1, cc-acp vvz n1 p-acp dt n1;
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73
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1503
we may iudge, we may not iudge according to the appearance;
we may judge, we may not judge according to the appearance;
pns12 vmb vvi, pns12 vmb xx vvi vvg p-acp dt n1;
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73
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1504
wee may bee Iudges (whether NONLATINALPHABET, or NONLATINALPHABET) the one to condemne, the other to absolue;
we may be Judges (whither, or) the one to condemn, the other to absolve;
pns12 vmb vbi n2 (cs, cc) dt pi pc-acp vvi, dt j-jn pc-acp vvi;
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73
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1505
wee may not bee (NONLATINALPHABET) Iudges of euill thoughts; and we shall be euill-thoughted Iudges, if we shall iudge according to the appearance.
we may not be () Judges of evil thoughts; and we shall be euill-thoughted Judges, if we shall judge according to the appearance.
pns12 vmb xx vbi () n2 pp-f j-jn n2; cc pns12 vmb vbi j n2, cs pns12 vmb vvi vvg p-acp dt n1.
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73
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1506
Not only Fortune and Loue, but euen Iustice also is wont to be painted blindfold; to import that it may not regard faces.
Not only Fortune and Love, but even justice also is wont to be painted blindfold; to import that it may not regard faces.
xx av-j n1 cc n1, cc-acp av-j n1 av vbz j pc-acp vbi vvn j; pc-acp vvi cst pn31 vmb xx vvi n2.
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73
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1507
God sayes to euery Iudge as he did to Samuel, concerning Eliab, Looke not on his countenance,
God Says to every Judge as he did to Samuel, Concerning Eliab, Look not on his countenance,
np1 vvz p-acp d n1 c-acp pns31 vdd p-acp np1, vvg np1, vvb xx p-acp po31 n1,
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73
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1508
nor the height of his stature. nor the height of his stature.
ccx dt n1 pp-f po31 n1.
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73
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1509
Is an outragious rape committed? Is bloud shed? Looke not whether it be a Courtiers or a Pesants,
Is an outrageous rape committed? Is blood shed? Look not whither it be a Courtiers or a Peasants,
vbz dt j n1 vvn? vbz n1 vvn? n1 xx cs pn31 vbb dt n2 cc dt n2,
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1510
whether by a Courtier or a Pesant; either of them cries equally loud to heauen:
whither by a Courtier or a Peasant; either of them cries equally loud to heaven:
cs p-acp dt n1 cc dt n1; d pp-f pno32 n2 av-jn j p-acp n1:
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73
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1511
Iustice cannot be too Lyncean to the being of things, nor too blinde to the appearance.
justice cannot be too Lyncean to the being of things, nor too blind to the appearance.
n1 vmbx vbi av jp p-acp dt vbg pp-f n2, ccx av j p-acp dt n1.
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73
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1512
The best things appeare not, the worst appeare most;
The best things appear not, the worst appear most;
dt js n2 vvb xx, dt js vvi av-ds;
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1513
God, the Angels, soules both glorified and encaged in our bosomes, grace, supernaturall truths, these are mostwhat the obiects of our faith,
God, the Angels, Souls both glorified and encaged in our bosoms, grace, supernatural truths, these Are mostwhat the objects of our faith,
np1, dt n2, n2 d vvn cc j-vvn p-acp po12 n2, n1, j n2, d vbr av dt n2 pp-f po12 n1,
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74
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1514
and faith is the euidence of things not seeene;
and faith is the evidence of things not seen;
cc n1 vbz dt n1 pp-f n2 xx vvn;
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1515
Like as in bodily obiects, the more pure and simple ought is (as aire and ethereall fire) the more it flyeth the sight;
Like as in bodily objects, the more pure and simple ought is (as air and ethereal fire) the more it flies the sighed;
av-j c-acp p-acp j n2, dt av-dc j cc j pi vbz (c-acp n1 cc j n1) dt av-dc pn31 vvz dt n1;
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1516
the more grosse and compacted (as water and earth) the more it fils the eye, Iudge not therefore according to appearance.
the more gross and compacted (as water and earth) the more it fills the eye, Judge not Therefore according to appearance.
dt av-dc j cc j-vvn (c-acp n1 cc n1) dt av-dc pn31 vvz dt n1, n1 xx av vvg p-acp n1.
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1517
It is an vsefull and excellent rule for the auoiding of errour in our iudgement of all matters whether Naturall, Ciuill, or Diuine. Naturall;
It is an useful and excellent Rule for the avoiding of error in our judgement of all matters whither Natural, Civil, or Divine. Natural;
pn31 vbz dt j cc j n1 p-acp dt vvg pp-f n1 p-acp po12 n1 pp-f d n2 cs j, j, cc j-jn. j;
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1518
what is the appearance of a person, but the colour, shape, stature? The colour is oft-times bought or borrowed, the shape forced by Art, the stature raised (to contradict Christ) a cubit high;
what is the appearance of a person, but the colour, shape, stature? The colour is ofttimes bought or borrowed, the shape forced by Art, the stature raised (to contradict christ) a cubit high;
q-crq vbz dt n1 pp-f dt n1, cc-acp dt n1, n1, n1? dt n1 vbz av vvn cc vvn, dt n1 vvn p-acp n1, dt n1 vvd (pc-acp vvi np1) dt n1 j;
(713) sermon (DIV1)
76
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1519
Iudge not therfore according to appearance. Judge not Therefore according to appearance.
n1 xx av vvg p-acp n1.
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76
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1520
What are the collusions of Iuglers and Mountebanks, the weepings and motions of Images, the noyses of miraculous cures and dispossessions,
What Are the collusions of Jugglers and Mountebanks, the weepings and motions of Images, the noises of miraculous cures and dispossessions,
q-crq vbr dt n2 pp-f n2 cc n2, dt n2-vvg cc n2 pp-f n2, dt n2 pp-f j n2 cc n2,
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1521
but appearances? Fit aliquando in Ecclesiâ maxima deceptio populi in miraculis fictis à sacerdotibus;
but appearances? Fit aliquando in Ecclesiâ maxima deceptio People in miraculis fictis à sacerdotibus;
cc-acp n2? vvb fw-la p-acp fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-fr fw-la;
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76
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1522
There is much cozenage of the poore people by cogged miracles, saith Cardinall Lyranus; these holy frauds could not gull men,
There is much cozenage of the poor people by cogged Miracles, Says Cardinal Lyranus; these holy frauds could not gull men,
a-acp vbz d n1 pp-f dt j n1 p-acp vvn n2, vvz n1 np1; d j n2 vmd xx vvi n2,
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76
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1523
if they did not iudge according to appearance. Should appearance bee the rule, our haruest had beene rich;
if they did not judge according to appearance. Should appearance be the Rule, our harvest had been rich;
cs pns32 vdd xx vvi vvg p-acp n1. vmd n1 vbi dt n1, po12 n1 vhd vbn j;
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76
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1524
there was not more shew of plenty in our fields, than now of scarcity in our streets.
there was not more show of plenty in our fields, than now of scarcity in our streets.
pc-acp vbds xx av-dc vvi pp-f n1 p-acp po12 n2, cs av pp-f n1 p-acp po12 n2.
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76
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1525
This dearth (to say truth) is not in the graine, but in the heart;
This dearth (to say truth) is not in the grain, but in the heart;
d n1 (pc-acp vvi n1) vbz xx p-acp dt n1, cc-acp p-acp dt n1;
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76
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1526
If the hearts of men were not more blasted with couetousnesse and cruell selfe-loue, than their graine with distemper of aire, this needed not;
If the hearts of men were not more blasted with covetousness and cruel Self-love, than their grain with distemper of air, this needed not;
cs dt n2 pp-f n2 vbdr xx av-dc vvn p-acp n1 cc j n1, cs po32 n1 p-acp n1 pp-f n1, d vvd xx;
(713) sermon (DIV1)
76
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1527
The Barnes and Granaries are full, the Markets empty;
The Barns and Granaries Are full, the Markets empty;
dt n2 cc n2 vbr j, dt n2 j;
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1528
Authority knowes how to remedy this euill, how to preuent a dearth in abundance, that men may not affamish whom God hath fed;
authority knows how to remedy this evil, how to prevent a dearth in abundance, that men may not affamish whom God hath fed;
n1 vvz c-crq pc-acp vvi d n-jn, c-crq pc-acp vvi dt n1 p-acp n1, cst n2 vmb xx vvi r-crq np1 vhz vvn;
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1529
and that when God hath giuen vs the staffe of bread;
and that when God hath given us the staff of bred;
cc cst c-crq np1 vhz vvn pno12 dt n1 pp-f n1;
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1530
it may not bee either hid, or broken, shortly, that our store may not be iudged by the appearance. Ciuill;
it may not be either hid, or broken, shortly, that our store may not be judged by the appearance. Civil;
pn31 vmb xx vbi av-d vvn, cc vvn, av-j, cst po12 n1 vmb xx vbi vvn p-acp dt n1. j;
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76
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1531
Wisemen and statesmen especially may not alwaies looke the same way they would goe;
Wise men and statesmen especially may not always look the same Way they would go;
n2 cc n2 av-j vmb xx av vvi dt d n1 pns32 vmd vvi;
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1532
like skilfull Sea-men, they sometimes lauere, and (as the wind may stand) fetch compasses of lawfull policies to their wished point. That of Tiberius was fearefull; of whom Xiphiline, NONLATINALPHABET.
like skilful Seamen, they sometime lauere, and (as the wind may stand) fetch compasses of lawful policies to their wished point. That of Tiberius was fearful; of whom Xiphiline,.
av-j j n2, pns32 av j, cc (c-acp dt n1 vmb vvi) vvb n2 pp-f j n2 p-acp po32 j-vvn n1. d pp-f np1 vbds j; pp-f ro-crq np1,.
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1533
That he sayled euer against the wind of his words: But sometimes a good Constantius, or Anastasius, will wisely pretend what hee intends not:
That he sailed ever against the wind of his words: But sometime a good Constantius, or Anastasius, will wisely pretend what he intends not:
cst pns31 vvd av p-acp dt n1 pp-f po31 n2: cc-acp av dt j np1, cc np1, vmb av-j vvi r-crq pns31 vvz xx:
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77
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1534
As our Sauiour made as if hee went further, when hee meant to turne into Emaus: The hearts of Kings are as deepe waters;
As our Saviour made as if he went further, when he meant to turn into Emaus: The hearts of Kings Are as deep waters;
c-acp po12 n1 vvn c-acp cs pns31 vvd av-jc, c-crq pns31 vvd pc-acp vvi p-acp np1: dt n2 pp-f n2 vbr a-acp j-jn n2;
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1535
wee may not thinke to draine them in the hollow of our hand:
we may not think to drain them in the hollow of our hand:
pns12 vmb xx vvi pc-acp vvi pno32 p-acp dt j-jn pp-f po12 n1:
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1536
Secret things to them of whom God hath said, Dixi Dij estis; things reuealed to vs and our children.
Secret things to them of whom God hath said, i have said Dij Ye are; things revealed to us and our children.
n-jn n2 p-acp pno32 pp-f r-crq np1 vhz vvn, fw-la fw-la fw-la; n2 vvn p-acp pno12 cc po12 n2.
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1537
Euen we meane ones would be loth to haue alwayes our hearts read in our faces;
Eve we mean ones would be loath to have always our hearts read in our faces;
np1 pns12 j pi2 vmd vbi j pc-acp vhi av po12 n2 vvn p-acp po12 n2;
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77
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1538
Iudge not therefore according to the appearance. Diuine; In these our speech must dwell;Judge not Therefore according to the appearance. Divine; In these our speech must dwell;
n1 xx av vvg p-acp dt n1. j-jn; p-acp d po12 n1 vmb vvi;
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77
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1539
If we should iudge according to the appearance, we should thinke basely of the Sauiour of the world;
If we should judge according to the appearance, we should think basely of the Saviour of the world;
cs pns12 vmd vvi vvg p-acp dt n1, pns12 vmd vvi av-j pp-f dt n1 pp-f dt n1;
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1540
Who that had seene him sprawling and wringing in the Cratch, flitting to Aegypt, chopping of chips at Nazareth, famishing in the Desert, transported by Satan, attended by Fishermen, persecuted by his Kinred, betraied by one Seruant, abiured by another, forsaken of all, apprehended, arraigned, condemned, buffeted, spat vpon, scourged to bloud, sceptred with the reede, crowned with thornes, nailed to the Crosse, hanging naked betwixt two Theeues, scorned of the beholders, sealed vp in a borrowed graue, could say other,
Who that had seen him sprawling and wringing in the Cratch, flitting to Egypt, chopping of chips At Nazareth, famishing in the Desert, transported by Satan, attended by Fishermen, persecuted by his Kindred, betrayed by one Servant, abjured by Another, forsaken of all, apprehended, arraigned, condemned, buffeted, spat upon, scourged to blood, sceptred with the reed, crowned with thorns, nailed to the Cross, hanging naked betwixt two Thieves, scorned of the beholders, sealed up in a borrowed graven, could say other,
r-crq cst vhd vvn pno31 vvg cc vvg p-acp dt np1, vvg p-acp np1, j-vvg pp-f n2 p-acp np1, vvg p-acp dt n1, vvn p-acp np1, vvn p-acp n2, vvn p-acp po31 n1, vvn p-acp crd n1, vvn p-acp j-jn, vvn pp-f d, vvn, vvn, vvn, vvn, vvn p-acp, vvn p-acp n1, j-vvn p-acp dt n1, vvn p-acp n2, vvn p-acp dt n1, vvg j p-acp crd n2, vvn pp-f dt n2, vvd a-acp p-acp dt j-vvn n1, vmd vvi j-jn,
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1541
than, Hee hath no forme nor beauty, when wee shall see him there is nothing that wee should desire him? Who that should haue seene his skinne all dewed with pearles of bloudy sweat, his backe bleeding, his face blubbered and besmeared, his forehead harrowed, his hands and feet pierced, his side gushing out, his head bowed downe in death,
than, He hath no Form nor beauty, when we shall see him there is nothing that we should desire him? Who that should have seen his skin all dewed with Pearls of bloody sweat, his back bleeding, his face blubbered and besmeared, his forehead harrowed, his hands and feet pierced, his side gushing out, his head bowed down in death,
cs, pns31 vhz dx n1 ccx n1, c-crq pns12 vmb vvi pno31 a-acp vbz pix cst pns12 vmd vvi pno31? q-crq d vmd vhi vvn po31 n1 av-d vvn p-acp n2 pp-f j n1, po31 n1 vvg, po31 n1 vvn cc vvn, po31 n1 vvd, po31 n2 cc n2 vvn, po31 n1 vvg av, po31 n1 vvd a-acp p-acp n1,
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1542
and should withall haue heard his dying lips say, My God, my God, why hast thou forsaken mee? would not haue said, Hee is despised and reiected of men, yea (in appearance) of God himselfe.
and should withal have herd his dying lips say, My God, my God, why hast thou forsaken me? would not have said, He is despised and rejected of men, yea (in appearance) of God himself.
cc vmd av vhi vvn po31 j-vvg n2 vvb, po11 np1, po11 np1, q-crq vh2 pns21 vvn pno11? vmd xx vhi vvn, pns31 vbz vvn cc vvn pp-f n2, uh (p-acp n1) pp-f np1 px31.
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1543
Yet euen this while to the cutting of the sinewes of those stiffe-necked Iewes, the Angels owned him for their Lord, the Sages adored him, the Starre designed him, the Prophets foreshewed him, the Deuils confest him, his Miracles euinced him, the earth shooke, the Rocks rent, the Dead lookt out, the Sunne lookt in, astonished at the sufferings of the God of nature;
Yet even this while to the cutting of the sinews of those Stiffnecked Iewes, the Angels owned him for their Lord, the Sages adored him, the Star designed him, the prophets foreshowed him, the Devils confessed him, his Miracles evinced him, the earth shook, the Rocks rend, the Dead looked out, the Sun looked in, astonished At the sufferings of the God of nature;
av av d n1 p-acp dt n-vvg pp-f dt n2 pp-f d j np2, dt n2 vvd pno31 p-acp po32 n1, dt n2-jn vvd pno31, dt n1 vvd pno31, dt n2 vvd pno31, dt n2 vvd pno31, po31 n2 vvd pno31, dt n1 vvd, dt n2 vvn, dt j vvd av, dt n1 vvd p-acp, vvn p-acp dt n2 pp-f dt n1 pp-f n1;
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1544
Euen whiles he was despised of men, he commanded the Deuils to their chaines:
Even while he was despised of men, he commanded the Devils to their chains:
av cs pns31 vbds vvn pp-f n2, pns31 vvd dt n2 p-acp po32 n2:
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1545
whiles base men shot out their tongues at him, Principalities and Powers bowed their knees to him;
while base men shot out their tongues At him, Principalities and Powers bowed their knees to him;
cs j n2 vvn av po32 n2 p-acp pno31, n2 cc n2 vvd po32 n2 p-acp pno31;
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1546
whiles he hanged despicably vpon the tree of shame, the powers of hell were dragged captiue after the triumphant chariot of his Crosse;
while he hanged despicably upon the tree of shame, the Powers of hell were dragged captive After the triumphant chariot of his Cross;
cs pns31 vvn av-j p-acp dt n1 pp-f n1, dt n2 pp-f n1 vbdr vvn j-jn p-acp dt j n1 pp-f po31 n1;
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1547
the appearance was not so contemptible, as the truth of his estate glorious. Iudge not therefore according to the appearance.
the appearance was not so contemptible, as the truth of his estate glorious. Judge not Therefore according to the appearance.
dt n1 vbds xx av j, c-acp dt n1 pp-f po31 n1 j. n1 xx av vvg p-acp dt n1.
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78
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1548
Should appearance bee the rule, how scornfully would the carnall eye ouer-looke the poore ordinances of God? What would it finde here but foolishnesse of preaching, homelinesse of Sacraments,
Should appearance be the Rule, how scornfully would the carnal eye overlook the poor ordinances of God? What would it find Here but foolishness of preaching, homeliness of Sacraments,
vmd n1 vbi dt n1, c-crq av-j vmd dt j n1 vvi dt j n2 pp-f np1? q-crq vmd pn31 vvi av p-acp n1 pp-f vvg, n1 pp-f n2,
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79
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1549
an inky Letter, a Priests lips, a sauorlesse message, a morsell of Bread, a mouth full of Wine,
an inky letter, a Priests lips, a sauorlesse message, a morsel of Bred, a Mouth full of Wine,
dt j n1, dt ng1 n2, dt j n1, dt n1 pp-f n1, dt n1 j pp-f n1,
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79
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1550
an handfull of Water, a slander-beaten Crosse, a crucified Sauiour, a militant Church, a despised profession.
an handful of Water, a slander-beaten Cross, a Crucified Saviour, a militant Church, a despised profession.
dt n1 pp-f n1, dt j n1, dt vvn n1, dt j n1, dt j-vvn n1.
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79
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1551
When yet this foolishnesse of preaching is the power of God to saluation; these mute Letters the liuely Oracles of God;
When yet this foolishness of preaching is the power of God to salvation; these mute Letters the lively Oracles of God;
c-crq av d n1 pp-f vvg vbz dt n1 pp-f np1 p-acp n1; d j-jn n2 dt j n2 pp-f np1;
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1552
these vile Lips the Cabinets of heauen to preserue knowledge;
these vile Lips the Cabinets of heaven to preserve knowledge;
d j n2 dt n2 pp-f n1 pc-acp vvi n1;
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1553
this vnplausible Message, Magnalia Dei; this Water, the Water of Life in the midst of the Paradise of God: (NONLATINALPHABET) this Bread the Manna of Angels, thi Wine heauenly Nectar, this Church the Kings Daughter, all glorious within, this dying Sacrifice the Lord of life, this Crosse the Banner of Victory, this Profession Heauen vpon earth.
this unplausible Message, Magnalia Dei; this Water, the Water of Life in the midst of the Paradise of God: () this Bred the Manna of Angels, thy Wine heavenly Nectar, this Church the Kings Daughter, all glorious within, this dying Sacrifice the Lord of life, this Cross the Banner of Victory, this Profession Heaven upon earth.
d j n1, fw-la fw-la; d n1, dt n1 pp-f n1 p-acp dt n1 pp-f dt n1 pp-f np1: () d n1 dt n1 pp-f n2, po21 n1 j n1, d n1 dt ng1 n1, d j p-acp, d j-vvg n1 dt n1 pp-f n1, d p-acp dt n1 pp-f n1, d n1 n1 p-acp n1.
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79
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1554
Iudge not therefore according to appearance. Should appearance be the rule, woe were Gods children, happy were his enemies.Judge not Therefore according to appearance. Should appearance be the Rule, woe were God's children, happy were his enemies.
n1 xx av vvg p-acp n1. vmd n1 vbi dt n1, n1 vbdr npg1 n2, j vbdr po31 n2.
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79
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1555
Who that had seene Cain standing masterly ouer the bleeding carkasse of Abel, Ioseph in his bonds, his Mistresse in her dresse, Moses in the Flags, Pharaoh in the Palace, Dauid sculking in the Wildernesse, Saul commanding in the Court, Elias fainting vnder his Iuniper tree, Iezebel painting in her closet, Michaiah in the prison, Zidkijah in the presence, Ieremy in the dungeon, Zedekiah in the throne, Daniel trembling among the Lions, the Median Princes feasting in their Bowers, Iohns head bleeding in the Platter, Herods smiling at the Reuels, Christ at the Barre, Pilate on the Bench, the Disciples scourged, the Scribes and Elders insulting, would not haue said;
Who that had seen Cain standing masterly over the bleeding carcase of Abel, Ioseph in his bonds, his Mistress in her dress, Moses in the Flags, Pharaoh in the Palace, David skulking in the Wilderness, Saul commanding in the Court, Elias fainting under his Juniper tree, Iezebel painting in her closet, Michaiah in the prison, Zidkijah in the presence, Ieremy in the dungeon, Zedekiah in the throne, daniel trembling among the Lions, the Median Princes feasting in their Bowers, Iohns head bleeding in the Platter, Herods smiling At the Revels, christ At the Bar, Pilate on the Bench, the Disciples scourged, the Scribes and Elders insulting, would not have said;
r-crq cst vhd vvn np1 vvg j p-acp dt j-vvg n1 pp-f np1, np1 p-acp po31 n2, po31 n1 p-acp po31 n1, np1 p-acp dt n2, np1 p-acp dt n1, np1 vvg p-acp dt n1, np1 vvg p-acp dt n1, np1 vvg p-acp po31 n1 n1, np1 vvg p-acp po31 n1, np1 p-acp dt n1, np1 p-acp dt n1, np1 p-acp dt n1, np1 p-acp dt n1, np1 vvg p-acp dt n2, dt jp n2 vvg p-acp po32 n2, npg1 n1 vvg p-acp dt n1, npg1 vvg p-acp dt n2, np1 p-acp dt n1, np1 p-acp dt n1, dt n2 vvn, dt n2 cc n2-jn vvg, vmd xx vhi vvn;
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1556
O happy Caine, Potiphars wife, Pharaoh, Saul, Iezebel, Zidkijah, Zedekiah, Median Princes, Pilate, Herod, Elders;
Oh happy Cain, Potiphars wife, Pharaoh, Saul, Iezebel, Zidkijah, Zedekiah, Median Princes, Pilate, Herod, Elders;
uh j np1, np1 n1, np1, np1, np1, np1, np1, jp n2, np1, np1, np1;
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1557
miserable Abel, Ioseph, Moses, Dauid, Eliah, Michaiah, Ieremy, Daniel, Iohn, Christ, the Disciples: Yet wee know Caines victory was as wofull, as Abels martyrdome glorious;
miserable Abel, Ioseph, Moses, David, Elijah, Michaiah, Ieremy, daniel, John, christ, the Disciples: Yet we know Caines victory was as woeful, as Abel's martyrdom glorious;
j np1, np1, np1, np1, np1, np1, np1, np1, np1, np1, dt n2: av pns12 vvb np1 n1 vbds a-acp j, c-acp npg1 n1 j;
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1558
Iosephs irons were more precious, than the golden tires of his Mistresse; Moses Reedes were more sure than Pharaohs Cedars;Joseph's irons were more precious, than the golden tires of his Mistress; Moses Redes were more sure than Pharaohs Cedars;
np1 n2 vbdr av-dc j, cs dt j n2 pp-f po31 n1; np1 n2 vbdr av-dc j cs np1 n2;
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1559
Dauids Ca•e in the Desart more safe than the Towers of Saul; Eliahs Rauen a more comfortable purueyor than all the Officers of Iezebel: Michaiahs prison was the gard-chamber of Angels,David Ca•e in the Desert more safe than the Towers of Saul; Elijah's Raven a more comfortable purveyor than all the Officers of Iezebel: Michaiahs prison was the gard-chamber of Angels,
npg1 vbr p-acp dt n1 av-dc j cs dt n2 pp-f np1; njp2 n1 dt av-dc j n1 cs d dt n2 pp-f np1: njp2 n1 vbds dt n1 pp-f n2,
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80
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1560
when Ahabs presence was the counsell-chamber of euill spirits;
when Ahabs presence was the Counsel chamber of evil spirits;
c-crq vvz n1 vbds dt n1 pp-f j-jn n2;
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1561
Ieremies Dungeon had more true light of comfort than the shining state of Zedekiah; Daniel was better garded with the Lions,Jeremiahs Dungeon had more true Light of Comfort than the shining state of Zedekiah; daniel was better guarded with the Lions,
np1 n1 vhd dc j n1 pp-f n1 cs dt j-vvg n1 pp-f np1; np1 vbds av-jc vvn p-acp dt n2,
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1562
than Darius and the Median Princes with their Ianisaries;
than Darius and the Median Princes with their Janissaries;
cs npg1 cc dt jp n2 p-acp po32 n2;
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1563
Iohns head was more rich with the Crowne of his martyrdome, than Herods with the Diadem of his Tetrarchate;Iohns head was more rich with the Crown of his martyrdom, than Herods with the Diadem of his Tetrarchate;
npg1 n1 vbds av-dc j p-acp dt n1 pp-f po31 n1, cs npg1 p-acp dt n1 pp-f po31 np1;
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1564
Christ at the Barre gaue life and being to Pilate on the Bench, gaue motion to those hands that strucke him, to that tongue that condemned him, christ At the Bar gave life and being to Pilate on the Bench, gave motion to those hands that struck him, to that tongue that condemned him,
np1 p-acp dt n1 vvd n1 cc vbg p-acp np1 p-acp dt n1, vvd n1 p-acp d n2 cst vvd pno31, p-acp d n1 cst vvd pno31,
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1565
and in the meane while, gaue sentence on his Iudge;
and in the mean while, gave sentence on his Judge;
cc p-acp dt j n1, vvd n1 p-acp po31 n1;
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1566
The Disciples were better pleased with their stripes and wales than the Iewish Elders with their proud Phylacteries.
The Disciples were better pleased with their stripes and wales than the Jewish Elders with their proud Phylacteries.
dt n2 vbdr av-jc vvn p-acp po32 n2 cc n2 cs dt jp n2-jn p-acp po32 j n2.
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1567
After this, who that had seene the primitiue Christians, some broyled on Gridirons, others boyled in Lead, some roasted, others frozen to death, some fleaed, others torne with horses, some crashed in peeces by the teeth of Lions, others cast downe from the rocks to the stakes, some smiling on the wheele, others in the flame, al werying their tormentors and shaming their Tyrants with their patience, would not haue said;
After this, who that had seen the primitive Christians, Some broiled on Gridirons, Others boiled in Led, Some roasted, Others frozen to death, Some flayed, Others torn with Horses, Some crashed in Pieces by the teeth of Lions, Others cast down from the Rocks to the stakes, Some smiling on the wheel, Others in the flame, all werying their tormentors and shaming their Tyrants with their patience, would not have said;
p-acp d, r-crq cst vhd vvn dt j np1, d vvn p-acp n2, n2-jn j-vvn p-acp n1, d vvn, n2-jn vvn p-acp n1, d vvn, n2-jn vvn p-acp n2, d vvn p-acp n2 p-acp dt n2 pp-f n2, n2-jn vvn a-acp p-acp dt n2 p-acp dt n2, d vvg p-acp dt n1, n2-jn p-acp dt n1, d vvg po32 n2 cc vvg po32 n2 p-acp po32 n1, vmd xx vhi vvn;
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1568
Of all things I would not be a Christian? Yet, euen this while were these poore torturing-stocks higher (as Marcus Arethusius bragged) than their persecutors;Of all things I would not be a Christian? Yet, even this while were these poor torturing-stocks higher (as Marcus Arethas bragged) than their persecutors;
pp-f d n2 pns11 vmd xx vbi dt njp? av, av d n1 vbdr d j n2 jc (c-acp np1 np1 vvn) cs po32 n2;
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80
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1569
dying Victors, yea Victors of death; neuer so glorious as when they began not to be;
dying Victor's, yea Victor's of death; never so glorious as when they began not to be;
vvg ng1, uh ng1 pp-f n1; av-x av j c-acp c-crq pns32 vvd xx pc-acp vbi;
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80
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1570
in gasping crowned, in yeelding the ghost more than Conquerours; Iudge not therefore according to appearance.
in gasping crowned, in yielding the ghost more than Conquerors; Judge not Therefore according to appearance.
p-acp vvg vvn, p-acp vvg dt n1 av-dc cs n2; n1 xx av vvg p-acp n1.
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80
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1571
When thou lookest about, and seest on the one hand, a poore conscionable Christian drouping vnder the remorse for his sinne, austerely checking his wanton appetite and curbing his rebellious desires, wearing out his daies in a rough penitentiall seuerity, cooling his infrequent pleasures with sighs, and sawcing them with teares;
When thou Lookest about, and See on the one hand, a poor conscionable Christian drooping under the remorse for his sin, austerely checking his wanton appetite and curbing his rebellious Desires, wearing out his days in a rough penitential severity, cooling his infrequent pleasures with sighs, and saucing them with tears;
c-crq pns21 vv2 p-acp, cc vv2 p-acp dt crd n1, dt j j njp j-vvg p-acp dt n1 p-acp po31 n1, av-j vvg po31 j-jn n1 cc vvg po31 j n2, vvg av po31 n2 p-acp dt j j n1, vvg po31 j n2 p-acp n2, cc vvg pno32 p-acp n2;
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81
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1572
on the other hand ruffling Gallants made all of pleasure and Iouiall delights, bathing themselues in a sea of all sensuall satieties, denying their pampered nature nothing vnder heauen, not wine in bowles, not strange flesh,
on the other hand ruffling Gallants made all of pleasure and Jovial delights, bathing themselves in a sea of all sensual satieties, denying their pampered nature nothing under heaven, not wine in bowls, not strange Flesh,
p-acp dt j-jn n1 vvg n2-jn vvn av-d pp-f n1 cc j n2, vvg px32 p-acp dt n1 pp-f d j n2, vvg po32 j-vvn n1 pix p-acp n1, xx n1 p-acp n2, xx j n1,
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81
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1573
and beastly dalliance, not vnnaturall titillations, not violent filthinesse;
and beastly dalliance, not unnatural titillations, not violent filthiness;
cc j n1, xx j n2, xx j n1;
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81
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1574
that feast without feare, and drinke without measure, and sweare without feeling, and liue without God;
that feast without Fear, and drink without measure, and swear without feeling, and live without God;
d n1 p-acp n1, cc vvi p-acp n1, cc vvi p-acp n1, cc vvi p-acp np1;
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81
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1575
their bodies are vigorous, their coffers full, their state prosperous, their hearts cheerefull: O how thou blessest such men:
their bodies Are vigorous, their coffers full, their state prosperous, their hearts cheerful: Oh how thou blessest such men:
po32 n2 vbr j, po32 n2 j, po32 n1 j, po32 n2 j: uh c-crq pns21 vv2 d n2:
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81
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1576
Lo these (thou saist) these are the dearlings of heauen and earth;
Lo these (thou Sayest) these Are the darlings of heaven and earth;
uh d (pns21 vv2) d vbr dt n2-jn pp-f n1 cc n1;
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81
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1577
Sic ô ficiuvat vinere: Whiles those other sullen mopish creatures are the (NONLATINALPHABET) off-scouring and recrements of the world;Sic o ficiuvat vinere: While those other sullen mopish creatures Are the () offscouring and recrements of the world;
fw-la uh fw-la fw-la: cs d j-jn j j n2 vbr av () j cc n2 pp-f dt n1;
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81
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1578
Thou foole, giue me thy hand, let mee lead thee with Dauid into the sanctuary of God:
Thou fool, give me thy hand, let me led thee with David into the sanctuary of God:
pns21 n1, vvb pno11 po21 n1, vvb pno11 vvi pno21 p-acp np1 p-acp dt n1 pp-f np1:
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81
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1579
Now what seest thou? The end, the end of these men is not peace.
Now what See thou? The end, the end of these men is not peace.
av q-crq vv2 pns21? dt n1, dt n1 pp-f d n2 vbz xx n1.
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81
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1580
Surely ô God thou hast set them in slippery places, and castest them downe into desolation:
Surely o God thou hast Set them in slippery places, and Chastest them down into desolation:
np1 uh np1 pns21 vh2 vvn pno32 p-acp j n2, cc vv2 pno32 a-acp p-acp n1:
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81
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1581
how suddenly are they perished, and horribly consumed!
how suddenly Are they perished, and horribly consumed!
c-crq av-j vbr pns32 vvn, cc av-j vvn!
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1582
Woe is mee, they doe but dance a Galliard ouer the mouth of hell, that seemes now couered ouer with the greene sods of pleasure;
Woe is me, they do but dance a Galliard over the Mouth of hell, that seems now covered over with the green sods of pleasure;
n1 vbz pno11, pns32 vdb p-acp vvi dt n1 p-acp dt n1 pp-f n1, cst vvz av vvn a-acp p-acp dt j-jn n2 pp-f n1;
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81
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1583
The higher they leape, the more desperate is their lighting:
The higher they leap, the more desperate is their lighting:
dt jc pns32 n1, dt av-dc j vbz po32 n-vvg:
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81
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1584
Oh wofull, wofull condition of those godlesse men, yea those Epicurean Pockets, whose belly is their God, whose heauen is their pleasure, whose cursed iollity is but a feeding vp to an eternall slaughter:
O woeful, woeful condition of those godless men, yea those Epicurean Pockets, whose belly is their God, whose heaven is their pleasure, whose cursed jollity is but a feeding up to an Eternal slaughter:
uh j, j n1 pp-f d j n2, uh d jp n2, rg-crq n1 vbz po32 n1, rg-crq n1 vbz po32 n1, rg-crq j-vvn n1 vbz p-acp dt n-vvg a-acp p-acp dt j n1:
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81
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1585
the day is comming, wherein euery minute of their sinfull vnsatisfying ioyes shall be answered with a thousand thousand millions of yeeres frying in that vnquenchable fire;
the day is coming, wherein every minute of their sinful unsatisfying Joys shall be answered with a thousand thousand millions of Years frying in that unquenchable fire;
dt n1 vbz vvg, c-crq d n1 pp-f po32 j j-vvg n2 vmb vbi vvn p-acp dt crd crd crd pp-f n2 vvg p-acp d j n1;
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81
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1586
And when those damned Ghosts shall forth of their incessant flames see the glorious remuneration of the penitent and pensiue soules which they haue despised, they shall then gnash and yell out that late recantation;
And when those damned Ghosts shall forth of their incessant flames see the glorious remuneration of the penitent and pensive Souls which they have despised, they shall then gnash and yell out that late recantation;
cc c-crq d j-vvn n2 vmb av pp-f po32 j n2 vvb dt j n1 pp-f dt j-jn cc j n2 r-crq pns32 vhb vvn, pns32 vmb av vvi cc vvi av d j n1;
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81
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1587
Wee fooles thought their life madnesse, and their end without honour;
we Fools Thought their life madness, and their end without honour;
pns12 n2 vvd po32 n1 n1, cc po32 n1 p-acp n1;
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1588
now they are counted among the children of God, and the portion is among the Saints, our amongst Deuils:
now they Are counted among the children of God, and the portion is among the Saints, our among Devils:
av pns32 vbr vvn p-acp dt n2 pp-f np1, cc dt n1 vbz p-acp dt n2, po12 p-acp n2:
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81
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1589
Iudge not therefore according to appearance. Judge not Therefore according to appearance.
n1 xx av vvg p-acp n1.
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81
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1590
Should we iudge according to appearance, all would be Gold that glistereth, all drosse that glistereth not:
Should we judge according to appearance, all would be Gold that glistereth, all dross that glistereth not:
vmd pns12 vvi vvg p-acp n1, d vmd vbi n1 cst vvz, d n1 cst vvz xx:
(713) sermon (DIV1)
82
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1591
Hypocrites haue neuer shewed more faire, than some Saints foule. Saul weepes, Ahab walkes softly: Tobias and Sanballat will bee building Gods walles; Herod heares Iohn gladly;
Hypocrites have never showed more fair, than Some Saints foul. Saul weeps, Ahab walks softly: Tobias and Sanballat will be building God's walls; Herod hears John gladly;
n2 vhb av-x vvd av-dc j, cs d n2 j. np1 vvz, np1 vvz av-j: np1 cc n1 vmb vbi n1 npg1 n2; np1 vvz np1 av-j;
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82
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1592
Balaam prophesies Christ, Iudas preaches him, Satan confesses him; balaam prophecies christ, Iudas Preaches him, Satan Confesses him;
np1 n2 np1, np1 vvz pno31, np1 vvz pno31;
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82
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1593
When euen an Abraham dissembles, a Dauid clokes adultery with murder, a Salomon giues (at least) a toleration to idolatry; a Peter forsweares his Master;
When even an Abraham dissembles, a David cloaks adultery with murder, a Solomon gives (At least) a toleration to idolatry; a Peter forswears his Master;
c-crq av-j dt np1 vvz, dt np1 n2 n1 p-acp n1, dt np1 vvz (p-acp ds) dt n1 p-acp n1; dt np1 vvz po31 n1;
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82
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1594
brieffly, the prime disciple is a Satan; Satan an Angell of light. For you: How gladly are we deceiued in thinking you all such as you seeme;
brieffly, the prime disciple is a Satan; Satan an Angel of Light. For you: How gladly Are we deceived in thinking you all such as you seem;
av-j, dt j-jn n1 vbz dt np1; np1 dt n1 pp-f n1. p-acp pn22: c-crq av-j vbr pns12 vvn p-acp vvg pn22 d d c-acp pn22 vvb;
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82
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1595
None but the Court of Heauen hath a fairer face. Prayers, Sermons, Sacraments, geniculation, silence, attention, reuerence, applause, knees, eyes, eares, mouthes full of God;
None but the Court of Heaven hath a Fairer face. Prayers, Sermons, Sacraments, geniculation, silence, attention, Reverence, applause, knees, eyes, ears, mouths full of God;
pix cc-acp dt n1 pp-f n1 vhz dt jc n1. n2, n2, n2, n1, n1, n1, n1, n1, n2, n2, n2, n2 j pp-f np1;
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82
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1596
Oh that ye were thus alwaies! Oh that this were your worst side!
O that you were thus always! O that this were your worst side!
uh cst pn22 vbdr av av! uh cst d vbdr po22 js n1!
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82
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1597
But if wee follow you from the Church, and finde cursing and bitternesse vnder your tongues;
But if we follow you from the Church, and find cursing and bitterness under your tongues;
p-acp cs pns12 vvb pn22 p-acp dt n1, cc vvb vvg cc n1 p-acp po22 n2;
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82
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1598
licentious disorder in your liues, bribery and oppression in your hands;
licentious disorder in your lives, bribery and oppression in your hands;
j n1 p-acp po22 n2, n1 cc n1 p-acp po22 n2;
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82
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1599
If God looke into the windowes of your hearts, and finde there be (intus vapina) we cannot iudge you by the appearance;
If God look into the windows of your hearts, and find there be (intus vapina) we cannot judge you by the appearance;
cs np1 vvb p-acp dt n2 pp-f po22 n2, cc vvb pc-acp vbi (fw-la fw-la) pns12 vmbx vvi pn22 p-acp dt n1;
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82
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1600
or, if we could, What comfort were it to you to haue deceiued our charity with the appearance of Saints,
or, if we could, What Comfort were it to you to have deceived our charity with the appearance of Saints,
cc, cs pns12 vmd, q-crq n1 vbdr pn31 p-acp pn22 pc-acp vhi vvn po12 n1 p-acp dt n1 pp-f n2,
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82
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1601
when the righteous Iudge shall giue you your portion with Hypocrites; What euer wee doe, he will be sure not to iudge according to the appearance.
when the righteous Judge shall give you your portion with Hypocrites; What ever we do, he will be sure not to judge according to the appearance.
c-crq dt j n1 vmb vvi pn22 po22 n1 p-acp n2; q-crq av pns12 vdb, pns31 vmb vbi j xx pc-acp vvi vvg p-acp dt n1.
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82
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1602
If appearance should bee the rule, false religion should be true, true false. Quaedam falsa probabiliora quibusdam veris, is the old word;
If appearance should be the Rule, false Religion should be true, true false. Quaedam Falsa probabiliora Some veris, is the old word;
cs n1 vmd vbi dt n1, j n1 vmd vbi j, j j. fw-la fw-la fw-la fw-la fw-la, vbz dt j n1;
(713) sermon (DIV1)
83
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1603
Some falshoods are more likely than some truths: Natiue beauty scornes Art: Truth is as a matron; Error a curtizan:
some falsehoods Are more likely than Some truths: Native beauty scorns Art: Truth is as a matron; Error a courtesan:
d n2 vbr av-dc j cs d n2: j-jn n1 vvz n1: n1 vbz p-acp dt n1; n1 dt n1:
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83
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1604
The matron cares onely to concile loue by a graue and gracefull modesty, the curtizan with philtres and farding.
The matron Cares only to concile love by a graven and graceful modesty, the courtesan with philtres and farding.
dt n1 vvz av-j pc-acp vvi n1 p-acp dt n1 cc j n1, dt n1 p-acp n2 cc vvg.
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83
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1605
Wee haue no hierarchy mounted aboue Kings, no pompous ostentation of magnificence, no garish processions, no gaudy altars, no fine images clad with Taffates in summer, with veluets in winter, no flourishes of vniuersality, no rumors of miracles, no sumptuous canonizations, wee haue nothing but (NONLATINALPHABET) the sincerity of Scriptures, simplicity of Sacraments, decency of rare ceremonies, Christ crucified.
we have no hierarchy mounted above Kings, no pompous ostentation of magnificence, no garish procession, no gaudy Altars, no fine Images clad with Taffates in summer, with velvets in winter, no flourishes of universality, no rumours of Miracles, no sumptuous Canonizations, we have nothing but () the sincerity of Scriptures, simplicity of Sacraments, decency of rare ceremonies, christ Crucified.
pns12 vhb dx n1 vvn p-acp n2, dx j n1 pp-f n1, dx j n1, dx j n2, dx j n2 vvn p-acp np1 p-acp n1, p-acp n2 p-acp n1, dx n2 pp-f n1, dx n2 pp-f n2, dx j n2, pns12 vhb pix cc-acp () dt n1 pp-f n2, n1 pp-f n2, n1 pp-f j n2, np1 vvd.
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83
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1606
We are gone if yee goe by appearance:
We Are gone if ye go by appearance:
pns12 vbr vvn cs pn22 vvb p-acp n1:
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1607
Gone? alas, who can but blush and weepe, and bleed to see that Christian soules should (after such beames of knowledge) suffer themselues to bee thus palpably cozened with the gilded slips of error, that after so many yeeres pious gouernment of such an incomparable succession of religious Princes, authority should haue cause to complaine of our defection?
Gone? alas, who can but blush and weep, and bleed to see that Christian Souls should (After such beams of knowledge) suffer themselves to be thus palpably cozened with the gilded slips of error, that After so many Years pious government of such an incomparable succession of religious Princes, Authority should have cause to complain of our defection?
vvn? uh, q-crq vmb cc-acp vvi cc vvi, cc vvb pc-acp vvi d njp n2 vmd (c-acp d n2 pp-f n1) vvi px32 pc-acp vbi av av-j vvn p-acp dt j-vvn n2 pp-f n1, cst p-acp av d n2 j n1 pp-f d dt j n1 pp-f j n2, n1 vmd vhi n1 pc-acp vvi pp-f po12 n1?
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1608
Deare Christians (I must be sharpe) are we children or fooles, that wee should bee better pleased with the glittering tinsel of a painted baby from a Pedlers shop,
Dear Christians (I must be sharp) Are we children or Fools, that we should be better pleased with the glittering tinsel of a painted baby from a Pedlars shop,
n1 np1 (pns11 vmb vbi j) vbr po12 n2 cc n2, cst pns12 vmd vbi av-jc vvn p-acp dt j-vvg n1 pp-f dt j-vvn n1 p-acp dt ng1 n1,
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1609
than with the secretly-rich and inualuable Iewell of diuine Truth? Haue we thus learned Christ? Is this the fruit of so cleere a Gospell? of so blessed scepters? For Gods sake bee wise and honest, and yee cannot be Apostates.
than with the secretly-rich and invaluable Jewel of divine Truth? Have we thus learned christ? Is this the fruit of so clear a Gospel? of so blessed sceptres? For God's sake be wise and honest, and ye cannot be Apostates.
cs p-acp dt j cc j n1 pp-f j-jn n1? vhb pns12 av j np1? vbz d dt n1 pp-f av j dt n1? pp-f av j-vvn n2? p-acp npg1 n1 vbi j cc j, cc pn22 vmbx vbi n2.
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1610
Shortly, for it were easie to bee endlesse: If appearance might bee the rule, good should bee euill, euill good;
Shortly, for it were easy to be endless: If appearance might be the Rule, good should be evil, evil good;
av-j, c-acp pn31 vbdr j pc-acp vbi j: cs n1 vmd vbi dt n1, j vmd vbi j-jn, j-jn j;
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85
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1611
there is no vertue that cannot bee counterfetted, no vice that cannot bee blanched; wee should haue no such friend as our enemy, a flatterer;
there is no virtue that cannot be counterfeited, no vice that cannot be blanched; we should have no such friend as our enemy, a flatterer;
pc-acp vbz dx n1 cst vmbx vbi vvd, dx n1 cst vmbx vbi vvn; pns12 vmd vhi dx d n1 p-acp po12 n1, dt n1;
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1612
no such enemie as our friend that reproues vs. It were a wonder if yee great ones should not haue some such burs hanging vpon your sleeues;
no such enemy as our friend that reproves us It were a wonder if ye great ones should not have Some such burrs hanging upon your sleeves;
dx d n1 p-acp po12 n1 cst vvz pno12 pn31 vbdr dt n1 cs pn22 j pi2 vmd xx vhi d d n2 vvg p-acp po22 n2;
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1613
As soone shall corne grow without chaffe, as greatnesse shall bee free from adulation:
As soon shall corn grow without chaff, as greatness shall be free from adulation:
c-acp av vmb n1 vvi p-acp n1, c-acp n1 vmb vbi j p-acp n1:
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85
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1614
These seruile spirits shall sooth vp all your purposes, and magnifie all your actions, and applaud your words, and adore your persons:
These servile spirits shall sooth up all your Purposes, and magnify all your actions, and applaud your words, and adore your Persons:
d j n2 vmb n1 p-acp d po22 n2, cc vvi d po22 n2, cc vvb po22 n2, cc vvb po22 n2:
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1615
Sin what yee will, they will not checke you; Proiect what you will, they will not thwart you;
since what ye will, they will not check you; Project what you will, they will not thwart you;
n1 r-crq pn22 vmb, pns32 vmb xx vvi pn22; n1 r-crq pn22 vmb, pns32 vmb xx vvi pn22;
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1616
say what ye will, they will not faile to second you; bee what yee will, they will not faile to admire you;
say what you will, they will not fail to second you; be what ye will, they will not fail to admire you;
vvb r-crq pn22 vmb, pns32 vmb xx vvi pc-acp vvi pn22; vbb r-crq pn22 vmb, pns32 vmb xx vvi pc-acp vvi pn22;
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1617
Oh how these men are all for you, all yours, all you; They loue you as the Rauens doe your eyes.
O how these men Are all for you, all yours, all you; They love you as the Ravens do your eyes.
uh c-crq d n2 vbr d p-acp pn22, av-d png22, av-d pn22; pns32 vvb pn22 p-acp dt n2 vdb po22 n2.
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1618
How deare was Sisera to Iael, when she smoothed him vp, and gaue him milke in a lordly dish;
How deer was Sisera to Jael, when she smoothed him up, and gave him milk in a lordly dish;
c-crq av-jn vbds np1 p-acp np1, c-crq pns31 vvd pno31 a-acp, cc vvd pno31 n1 p-acp dt j n1;
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1619
Samson to Dalilah, when she lulled him in her lap; Christ to Iudas, when he kissed him; samson to Delilah, when she lulled him in her lap; christ to Iudas, when he kissed him;
np1 p-acp np1, c-crq pns31 vvd pno31 p-acp po31 n1; np1 p-acp np1, c-crq pns31 vvd pno31;
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85
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1620
See how he loued him, would some foole haue said, that had iudged by appearance.
See how he loved him, would Some fool have said, that had judged by appearance.
vvb c-crq pns31 vvd pno31, vmd d n1 vhb vvn, cst vhd vvn p-acp n1.
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1621
In the meane time an honest plaine dealing friend is like those sauces which a man praises with teares in his eyes:
In the mean time an honest plain dealing friend is like those sauces which a man praises with tears in his eyes:
p-acp dt j n1 dt j n1 vvg n1 vbz av-j d n2 r-crq dt n1 n2 p-acp n2 p-acp po31 n2:
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1622
like a chesnut, which pricks the fingers, but pleases our taste;
like a chestnut, which pricks the fingers, but Pleases our taste;
av-j dt n1, r-crq vvz dt n2, cc-acp vvz po12 n1;
(713) sermon (DIV1)
86
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1623
or like some wholsome medicinall potion, than distastes and purges vs (perhaps makes vs sicke) that it may heale vs. Oh let the righteous smite mee,
or like Some wholesome medicinal potion, than distastes and purges us (perhaps makes us sick) that it may heal us O let the righteous smite me,
cc av-j d j j n1, cs n2 cc vvz pno12 (av vvz pno12 j) cst pn31 vmb vvi pno12 uh vvb dt j vvi pno11,
(713) sermon (DIV1)
86
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1624
for that is a benefit, let him reproue mee, and it shall bee a precious oyle that shall not breake my head;
for that is a benefit, let him reprove me, and it shall be a precious oil that shall not break my head;
c-acp d vbz dt n1, vvb pno31 vvi pno11, cc pn31 vmb vbi dt j n1 cst vmb xx vvi po11 n1;
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86
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1625
Breake it? no, it shall heale it, when it is mortally wounded by my owne sinne, by others assentation:
Break it? no, it shall heal it, when it is mortally wounded by my own sin, by Others assentation:
vvb pn31? uh-dx, pn31 vmb vvi pn31, c-crq pn31 vbz av-jn vvn p-acp po11 d n1, p-acp ng2-jn n1:
(713) sermon (DIV1)
86
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1626
Oh how happy were it, if we could loue them that loue our soules, and hate them that loue our sinnes.
O how happy were it, if we could love them that love our Souls, and hate them that love our Sins.
uh q-crq j vbdr pn31, cs pns12 vmd vvi pno32 cst vvb po12 n2, cc vvb pno32 cst vvb po12 n2.
(713) sermon (DIV1)
86
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1627
They are these rough hands that must bring vs sauory dishes, and carry away a blessing;
They Are these rough hands that must bring us savoury Dishes, and carry away a blessing;
pns32 vbr d j n2 cst vmb vvi pno12 j n2, cc vvi av dt n1;
(713) sermon (DIV1)
86
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1628
truth is for them now, thankes shall be for them hereafter, but in the meane time they may not be iudged by the appearance.
truth is for them now, thanks shall be for them hereafter, but in the mean time they may not be judged by the appearance.
n1 vbz p-acp pno32 av, n2 vmb vbi p-acp pno32 av, cc-acp p-acp dt j n1 pns32 vmb xx vbi vvn p-acp dt n1.
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1629
Lastly, if we shall iudge friendship by complement, salubrity by sweetnesse, seruice by the eye, fidelity by oathes, valour by brags, a Saint by his face, a deuill by his feet, we shall be sure to be deceiued:
Lastly, if we shall judge friendship by compliment, salubrity by sweetness, service by the eye, Fidis by Oaths, valour by brags, a Saint by his face, a Devil by his feet, we shall be sure to be deceived:
ord, cs pns12 vmb vvi n1 p-acp n1, n1 p-acp n1, n1 p-acp dt n1, n1 p-acp n2, n1 p-acp n2, dt n1 p-acp po31 n1, dt n1 p-acp po31 n2, pns12 vmb vbi j pc-acp vbi vvn:
(713) sermon (DIV1)
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1630
Iudge not therefore according to appearance. Judge not Therefore according to appearance.
n1 xx av vvg p-acp n1.
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1631
But (that yee mistake not) though we may not iudge onely by the appearance,
But (that ye mistake not) though we may not judge only by the appearance,
p-acp (cst pn22 vvb xx) c-acp pns12 vmb xx vvi av-j p-acp dt n1,
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1632
yet appearance may not bee neglected in our iudgement. Some things according to the Philosopher (NONLATINALPHABET) seeme and are, are as they seeme:
yet appearance may not be neglected in our judgement. some things according to the Philosopher () seem and Are, Are as they seem:
av n1 vmb xx vbi vvn p-acp po12 n1. d n2 vvg p-acp dt n1 () vvb cc vbr, vbr a-acp pns32 vvb:
(713) sermon (DIV1)
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1633
Semblances are not alwaies seuered from truth; Our senses are safe guides to our vnderstandings.
Semblances Are not always severed from truth; Our Senses Are safe guides to our understandings.
n2 vbr xx av vvn p-acp n1; po12 n2 vbr j n2 p-acp po12 n2.
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88
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1634
Wee iustly laugh at that Scepticke in Laertius, who because his seruant robbed his Cup-bord, doubted whether hee left his victuals there:
we justly laugh At that Sceptic in Laertius, who Because his servant robbed his Cupboard, doubted whither he left his victuals there:
pns12 av-j vvb p-acp d j-jn p-acp np1, r-crq c-acp po31 n1 vvd po31 n1, vvd cs pns31 vvd po31 n2 a-acp:
(713) sermon (DIV1)
88
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1635
What doe wee with eyes if wee may not beleeue their intelligence? That world is past, wherein the glosse Clericus amplectens foeminam praesumitur benedicendi causà fecisse;
What do we with eyes if we may not believe their intelligence? That world is past, wherein the gloss Clericus amplectens foeminam praesumitur benedicendi causà To have made;
q-crq vdb pns12 p-acp n2 cs pns12 vmb xx vvi po32 n1? cst n1 vbz j, c-crq dt n1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
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88
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1636
The wanton imbracements of another mans wife must passe with a Clarke for a ghostly benediction;
The wanton embracements of Another men wife must pass with a Clerk for a ghostly benediction;
dt j-jn n2 pp-f j-jn ng1 n1 vmb vvi p-acp dt n1 p-acp dt j n1;
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88
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1637
Men are now more wise, lesse charitable: Words and probable shewes are appearances, actions are not;
Men Are now more wise, less charitable: Words and probable shows Are appearances, actions Are not;
n2 vbr av av-dc j, av-dc j: n2 cc j n2 vbr n2, n2 vbr xx;
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1638
and yet euen our words also shall iudge vs;
and yet even our words also shall judge us;
cc av av-j po12 n2 av vmb vvi pno12;
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1639
If they bee filthy, if blasphemous, if but idle, wee shall account for them, wee shall bee iudged by them:
If they be filthy, if blasphemous, if but idle, we shall account for them, we shall be judged by them:
cs pns32 vbb j, cs j, cs p-acp j, pns12 vmb vvi p-acp pno32, pns12 vmb vbi vvn p-acp pno32:
(713) sermon (DIV1)
88
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1640
Ex ore tuo; A foule tongue shewes euer a rotten heart; By their fruits yee shall know them, is our Sauiours rule;Ex over tuo; A foul tongue shows ever a rotten heart; By their fruits ye shall know them, is our Saviour's Rule;
fw-la n1 fw-la; dt j n1 vvz av dt j-vvn n1; p-acp po32 n2 pn22 vmb vvi pno32, vbz po12 ng1 n1;
(713) sermon (DIV1)
88
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1641
I may safely say, No body desires to borrow colours of euill: if you doe ill, thinke not that we will make dainty to thinke you so;
I may safely say, No body Desires to borrow colours of evil: if you do ill, think not that we will make dainty to think you so;
pns11 vmb av-j vvi, dx n1 vvz pc-acp vvi n2 pp-f n-jn: cs pn22 vdb av-jn, vvb xx cst pns12 vmb vvi j pc-acp vvi pn22 av;
(713) sermon (DIV1)
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1642
When the God of loue can say by the Disciple of loue, Qui facit peccatum ex diabolo est;
When the God of love can say by the Disciple of love, Qui facit peccatum ex diabolo est;
c-crq dt n1 pp-f n1 vmb vvi p-acp dt n1 pp-f n1, fw-la fw-la fw-la fw-la fw-la fw-la;
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1643
Hee that committeth sinne is of the deuill:
He that Committeth sin is of the Devil:
pns31 cst vvz n1 vbz pp-f dt n1:
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1644
Euen the righteous Iudge of the world iudgeth (secundum opera) according to our works;
Even the righteous Judge of the world Judgeth (secundum opera) according to our works;
av dt j n1 pp-f dt n1 vvz (fw-la fw-la) vvg p-acp po12 n2;
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88
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1645
we cannot erre whiles wee tread in his steps. If wee doe euill, sinne lies at the doore;
we cannot err while we tread in his steps. If we do evil, sin lies At the door;
pns12 vmbx vvi cs pns12 vvb p-acp po31 n2. cs pns12 vdb j-jn, n1 vvz p-acp dt n1;
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1646
but it is on the street side; Euery Passenger sees it, censures it;
but it is on the street side; Every Passenger sees it, censures it;
cc-acp pn31 vbz p-acp dt n1 n1; d n1 vvz pn31, vvz pn31;
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1647
How much more he that sees in secret? Tribulation and anguish vpon euery soule that doth euill: Euery soule;
How much more he that sees in secret? Tribulation and anguish upon every soul that does evil: Every soul;
c-crq d av-dc pns31 cst vvz p-acp j-jn? n1 cc n1 p-acp d n1 cst vdz n-jn: d n1;
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1648
here is no exemption by greatnesse, no buying off with bribes, no bleering of the eyes with pretences, no shrouding our selues in the night of secrecy;
Here is no exemption by greatness, no buying off with Bribes, no bleering of the eyes with pretences, no shrouding our selves in the night of secrecy;
av vbz dx n1 p-acp n1, av-dx vvg a-acp p-acp n2, dx n-vvg pp-f dt n2 p-acp n2, dx j-vvg po12 n2 p-acp dt n1 pp-f n1;
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1649
but, if it be a soule that doth euill, Tribulation and anguish is for it;
but, if it be a soul that does evil, Tribulation and anguish is for it;
cc-acp, cs pn31 vbb dt n1 cst vdz n-jn, n1 cc n1 vbz p-acp pn31;
(713) sermon (DIV1)
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1650
Contrarily, If we doe well, shall we not be accepted? If we be charitable in our almes, iust in our awards, faithfull in our performances, sober in our carriages, deuout in our religious seruices, conscionable in our actions;
Contrarily, If we do well, shall we not be accepted? If we be charitable in our alms, just in our awards, faithful in our performances, Sobrium in our carriages, devout in our religious services, conscionable in our actions;
av-jn, cs pns12 vdb av, vmb pns12 xx vbi vvn? cs pns12 vbb j p-acp po12 n2, j p-acp po12 vvz, j p-acp po12 n2, j p-acp po12 n2, j p-acp po12 j n2, j p-acp po12 n2;
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1651
Glory, and honour, and peace to euery man that worke•h good; Glory, and honour, and peace to every man that worke•h good;
n1, cc n1, cc n1 p-acp d n1 cst vhz j;
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1652
we shall haue peace with our selues, honour with men, glory with God and his Angels:
we shall have peace with our selves, honour with men, glory with God and his Angels:
pns12 vmb vhi n1 p-acp po12 n2, n1 p-acp n2, n1 p-acp np1 cc po31 n2:
(713) sermon (DIV1)
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1653
Yea that peace of God which passeth all vnderstanding; Yea that peace of God which passes all understanding;
uh cst n1 pp-f np1 r-crq vvz d n1;
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1654
such honour as haue al his Saints, the incomprehensible glory of the God of peace, the God of Saints and Angels, to the participation whereof, that good God that hath ordained vs,
such honour as have all his Saints, the incomprehensible glory of the God of peace, the God of Saints and Angels, to the participation whereof, that good God that hath ordained us,
d n1 c-acp vhb d po31 n2, dt j n1 pp-f dt n1 pp-f n1, dt n1 pp-f n2 cc n2, p-acp dt n1 c-crq, d j np1 cst vhz vvn pno12,
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1655
as mercifully bring vs for the sake of his deare Sonne Iesus Christ the iust:
as mercifully bring us for the sake of his deer Son Iesus christ the just:
c-acp av-j vvi pno12 p-acp dt n1 pp-f po31 j-jn n1 np1 np1 dt j:
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1656
To whom with thee O Father, and thy good Spirit, one infinite God, our God, be giuen all praise, honour and glory now and for euer. Amen.
To whom with thee Oh Father, and thy good Spirit, one infinite God, our God, be given all praise, honour and glory now and for ever. Amen.
p-acp ro-crq p-acp pno21 uh n1, cc po21 j n1, crd j np1, po12 n1, vbb vvn d n1, n1 cc n1 av cc p-acp av. uh-n.
(713) sermon (DIV1)
88
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1657
THE GREAT IMPOSTOR, LAID OPEN, OVT OF IER. 17.9. The heart is deceitfull aboue all things. I Know where I am;
THE GREAT IMPOSTOR, LAID OPEN, OUT OF JEREMIAH. 17.9. The heart is deceitful above all things. I Know where I am;
dt j n1, vvd j, av pp-f n1. crd. dt n1 vbz j p-acp d n2. pns11 vvb c-crq pns11 vbm;
(714) sermon (DIV1)
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1658
in one of the famous Phrontisteries of Law, and Iustice:
in one of the famous Phrontisteries of Law, and justice:
p-acp crd pp-f dt j n2 pp-f n1, cc n1:
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1659
wherefore serues Law and Iustice, but for the preuention or punishment of fraud and wickednesse? Giue me leaue therefore to bring before you, Students, Masters, Fathers, Oracles of Law and Iustice, the greatest Cheator and Malefactor in the world, our owne Heart.
Wherefore serves Law and justice, but for the prevention or punishment of fraud and wickedness? Give me leave Therefore to bring before you, Students, Masters, Father's, Oracles of Law and justice, the greatest Cheater and Malefactor in the world, our own Heart.
q-crq vvz n1 cc n1, cc-acp p-acp dt n1 cc n1 pp-f n1 cc n1? vvb pno11 vvi av pc-acp vvi p-acp pn22, n2, n2, n2, n2 pp-f n1 cc n1, dt js n1 cc n1 p-acp dt n1, po12 d n1.
(714) sermon (DIV1)
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1660
It is a great word that I haue said, in promising to bring him before you;
It is a great word that I have said, in promising to bring him before you;
pn31 vbz dt j n1 cst pns11 vhb vvn, p-acp vvg pc-acp vvi pno31 p-acp pn22;
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1661
for this is one of the greatest aduantages of his fraud, that hee cannot bee seene:
for this is one of the greatest advantages of his fraud, that he cannot be seen:
p-acp d vbz pi pp-f dt js n2 pp-f po31 n1, cst pns31 vmbx vbi vvn:
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1662
That as that old Iugler Apollonius Thyanaeus, when he was brought before the Iudge, vanished out of sight;
That as that old Juggler Apollonius Thyanaeus, when he was brought before the Judge, vanished out of sighed;
cst c-acp cst j n1 np1 np1, c-crq pns31 vbds vvn p-acp dt n1, vvd av pp-f n1;
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1663
so this great Impostor, in his very presenting before you, dispeareth and is gone;
so this great Impostor, in his very presenting before you, dispeareth and is gone;
av d j n1, p-acp po31 j vvg p-acp pn22, vvz cc vbz vvn;
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1664
yea so cunningly, that he doth it with our owne consent, and we would be loth that he could be seene:
yea so cunningly, that he does it with our own consent, and we would be loath that he could be seen:
uh av av-jn, cst pns31 vdz pn31 p-acp po12 d n1, cc pns12 vmd vbi j cst pns31 vmd vbi vvn:
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1665
Therefore as an Epiphonema to this iust complaint of deceitfulnesse, is added Who can know it? It is easie to know that it is deceitfull,
Therefore as an Epiphonema to this just complaint of deceitfulness, is added Who can know it? It is easy to know that it is deceitful,
av c-acp dt n1 p-acp d j n1 pp-f n1, vbz vvn r-crq vmb vvi pn31? pn31 vbz j pc-acp vvi cst pn31 vbz j,
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1666
and in what it deceiues, though the deceits themselues cannot bee knowne, till too late;
and in what it deceives, though the Deceits themselves cannot be known, till too late;
cc p-acp r-crq pn31 vvz, cs dt n2 px32 vmbx vbi vvn, c-acp av j;
(714) sermon (DIV1)
90
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1667
As wee may see the ship, and the sea, and the ship going on the sea,
As we may see the ship, and the sea, and the ship going on the sea,
c-acp pns12 vmb vvi dt n1, cc dt n1, cc dt n1 vvg p-acp dt n1,
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1668
yet the way of a ship in the sea (as Salomon obserues) wee know not:
yet the Way of a ship in the sea (as Solomon observes) we know not:
av dt n1 pp-f dt n1 p-acp dt n1 (c-acp np1 vvz) pns12 vvb xx:
(714) sermon (DIV1)
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1669
God askes, and God shall answer;
God asks, and God shall answer;
np1 vvz, cc np1 vmb vvi;
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1670
What hee askes by Ieremie, he shall answer by S. Paul, Who knowes the heart of man? Euen the spirit of man that is in him.
What he asks by Ieremie, he shall answer by S. Paul, Who knows the heart of man? Eve the Spirit of man that is in him.
r-crq pns31 vvz p-acp np1, pns31 vmb vvi p-acp n1 np1, r-crq vvz dt n1 pp-f n1? np1 dt n1 pp-f n1 cst vbz p-acp pno31.
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1671
If then the heart haue but eyes enow to see it selfe by the reflection of thoughts, it is enough: If then the heart have but eyes enough to see it self by the reflection of thoughts, it is enough:
cs av dt n1 vhb p-acp n2 av-d pc-acp vvi pn31 n1 p-acp dt n1 pp-f n2, pn31 vbz av-d:
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1672
Ye shall easily see & heare enough (out of the analogie and resemblance of hearts) to make you both astonished and ashamed.
You shall Easily see & hear enough (out of the analogy and resemblance of hearts) to make you both astonished and ashamed.
pn22 vmb av-j vvi cc vvi av-d (av pp-f dt n1 cc n1 pp-f n2) pc-acp vvi pn22 d vvn cc j.
(714) sermon (DIV1)
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1673
The heart of man lies in a narrow roome, yet all the world cannot fill it;
The heart of man lies in a narrow room, yet all the world cannot fill it;
dt n1 pp-f n1 vvz p-acp dt j n1, av d dt n1 vmbx vvi pn31;
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1674
but that which may be said of the heart, would more than fill a world: Here is a double stile giuen it; of deceitfulnesse; of wickednesse;
but that which may be said of the heart, would more than fill a world: Here is a double style given it; of deceitfulness; of wickedness;
cc-acp cst r-crq vmb vbi vvn pp-f dt n1, vmd av-dc cs vvb dt n1: av vbz dt j-jn n1 vvn pn31; pp-f n1; pp-f n1;
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1675
either of which knowes no end, whether of being, or of discourse. I spend my houre, and might doe my life, in treating of the first.
either of which knows no end, whither of being, or of discourse. I spend my hour, and might do my life, in treating of the First.
d pp-f r-crq vvz dx n1, cs pp-f vbg, cc pp-f n1. pns11 vvb po11 n1, cc vmd vdi po11 n1, p-acp vvg pp-f dt ord.
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1676
See then, I beseech you, the Impostor, and the Imposture; The Impostor himselfe, The heart of man; The Imposture, Deceitfull aboue all things.
See then, I beseech you, the Impostor, and the Imposture; The Impostor himself, The heart of man; The Imposture, Deceitful above all things.
vvb av, pns11 vvb pn22, dt n1, cc dt n1; dt n1 px31, dt n1 pp-f n1; dt n1, j p-acp d n2.
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1677
As deceitfull persons are wont euer to goe vnder many names, and ambiguous, and must be exprest with an [ alias ] so doth the heart of man;
As deceitful Persons Are wont ever to go under many names, and ambiguous, and must be expressed with an [ alias ] so does the heart of man;
p-acp j n2 vbr j av pc-acp vvi p-acp d n2, cc j, cc vmb vbi vvn p-acp dt [ av ] av vdz dt n1 pp-f n1;
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93
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1678
Neither man himselfe, nor any part of man hath so many names, as the heart alone;
Neither man himself, nor any part of man hath so many names, as the heart alone;
dx n1 px31, ccx d n1 pp-f n1 vhz av d n2, c-acp dt n1 av-j;
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93
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1679
For euery facultie that it hath, and euery action it doth, it hath a seuerall name:
For every faculty that it hath, and every actium it does, it hath a several name:
c-acp d n1 cst pn31 vhz, cc d n1 pn31 vdz, pn31 vhz dt j n1:
(714) sermon (DIV1)
93
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1680
Neither is there more multiplicitie, than doubt in this name;
Neither is there more Multiplicity, than doubt in this name;
av-dx vbz a-acp dc n1, cs n1 p-acp d n1;
(714) sermon (DIV1)
93
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1681
Not so many termes are vsed to signifie the heart, as the heart signifies many things.
Not so many terms Are used to signify the heart, as the heart signifies many things.
xx av d n2 vbr vvn pc-acp vvi dt n1, c-acp dt n1 vvz d n2.
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1682
When ye heare of the heart, ye thinke straight of that fleshie part in the center of the body which liues first; and dies last;
When you hear of the heart, you think straight of that fleshy part in the centre of the body which lives First; and die last;
c-crq pn22 vvb pp-f dt n1, pn22 vvb av pp-f cst j n1 p-acp dt n1 pp-f dt n1 r-crq vvz ord; cc vvz ord;
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1683
and whose beatings you finde to keepe time all the body ouer; That is not it which is so cunning;
and whose beatings you find to keep time all the body over; That is not it which is so cunning;
cc rg-crq n2-vvg pn22 vvb pc-acp vvi n1 d dt n1 a-acp; cst vbz xx pn31 r-crq vbz av j-jn;
(714) sermon (DIV1)
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1684
Alas, that is a poore harmelesse peece; meerely passiue;
Alas, that is a poor harmless piece; merely passive;
uh, cst vbz dt j j n1; av-j j;
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94
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1685
and if it doe any thing, as the subministration of Vitall spirits, to the maintenance of the whole frame, it is but good;
and if it do any thing, as the subministration of Vital spirits, to the maintenance of the Whole frame, it is but good;
cc cs pn31 vdb d n1, c-acp dt n1 pp-f j n2, p-acp dt n1 pp-f dt j-jn n1, pn31 vbz p-acp j;
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1686
no, it is the spirituall part that lurkes in this flesh, which is guilty of such deceit.
no, it is the spiritual part that lurks in this Flesh, which is guilty of such deceit.
uh-dx, pn31 vbz dt j n1 cst vvz p-acp d n1, r-crq vbz j pp-f d n1.
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1687
We must learne of witty Idolatry to distinguish betwixt the stocke and and the inuisible powers that dwell in it.
We must Learn of witty Idolatry to distinguish betwixt the stock and and the invisible Powers that dwell in it.
pns12 vmb vvi pp-f j n1 pc-acp vvi p-acp dt n1 cc cc dt j n2 cst vvb p-acp pn31.
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1688
It is not for me to be a stickler betwixt the Hebrewes, and the Greeke Philosopher•,
It is not for me to be a stickler betwixt the Hebrews, and the Greek Philosopher•,
pn31 vbz xx p-acp pno11 pc-acp vbi dt n1 p-acp dt njpg2, cc dt jp np1,
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1689
and Physitians, in a question of naturall learning, concerning the seat of the soule;
and Physicians, in a question of natural learning, Concerning the seat of the soul;
cc n2, p-acp dt n1 pp-f j n1, vvg dt n1 pp-f dt n1;
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1690
nor to insist vpon the reasons why the spirit of God rather places all the spirituall powers in the heart, than in the braine;
nor to insist upon the Reasons why the Spirit of God rather places all the spiritual Powers in the heart, than in the brain;
ccx pc-acp vvi p-acp dt n2 c-crq dt n1 pp-f n1 av-c n2 d dt j n2 p-acp dt n1, cs p-acp dt n1;
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1691
Doubtlesse in respect of the affections there resident, whereby all those speculatiue abilities are drawne to practise;
Doubtless in respect of the affections there resident, whereby all those speculative abilities Are drawn to practise;
av-j p-acp n1 pp-f dt n2 a-acp j-jn, c-crq d d j n2 vbr vvn pc-acp vvi;
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1692
It shall suffice vs to take things as wee finde them, and to hold it for granted, that this Monosyllable (for so it is in many languages) comprises all that intellectiue and affectiue world which concerneth man;
It shall suffice us to take things as we find them, and to hold it for granted, that this Monosyllable (for so it is in many languages) comprises all that intellective and affective world which concerns man;
pn31 vmb vvi pno12 pc-acp vvi n2 c-acp pns12 vvb pno32, cc pc-acp vvi pn31 p-acp vvn, cst d n1 (c-acp av pn31 vbz p-acp d n2) vvz d d j cc j n1 r-crq vvz n1;
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1693
and in plaine termes to say, that when God saies The heart is deceitfull, he meanes, the vnderstanding, will, affections are deceitfull. The vnderstanding is doubly deceitfull;
and in plain terms to say, that when God Says The heart is deceitful, he means, the understanding, will, affections Are deceitful. The understanding is doubly deceitful;
cc p-acp j n2 pc-acp vvi, cst c-crq np1 vvz dt n1 vbz j, pns31 vvz, dt n1, n1, n2 vbr j. dt n1 vbz av-j j;
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1694
It makes vs beleeue it knowes those things which it doth not; and that it knowes not those things which it doth:
It makes us believe it knows those things which it does not; and that it knows not those things which it does:
pn31 vvz pno12 vvi pn31 vvz d n2 r-crq pn31 vdz xx; cc cst pn31 vvz xx d n2 r-crq pn31 vdz:
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1695
As some foolish Mountebanke, that holds it a great glory to seeme to know all things;
As Some foolish Mountebank, that holds it a great glory to seem to know all things;
c-acp d j n1, cst vvz pn31 dt j n1 pc-acp vvi pc-acp vvi d n2;
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1696
or some presuming Physitian, that thinkes it a shame not to professe skill in any state of the body, or disease; so doth our vaine vnderstanding;
or Some presuming physician, that thinks it a shame not to profess skill in any state of the body, or disease; so does our vain understanding;
cc d vvg n1, cst vvz pn31 dt n1 xx pc-acp vvi n1 p-acp d n1 pp-f dt n1, cc n1; av vdz po12 j n1;
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1697
therein framing it selfe according to the spirits it meets withall; if they bee proud and curious, it perswades them, they know euery thing;
therein framing it self according to the spirits it meets withal; if they be proud and curious, it persuades them, they know every thing;
av vvg pn31 n1 vvg p-acp dt n2 pn31 vvz av; cs pns32 vbb j cc j, pn31 vvz pno32, pns32 vvb d n1;
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1698
if carelesse, that they know enough. In the first kinde;
if careless, that they know enough. In the First kind;
cs j, cst pns32 vvb d. p-acp dt ord n1;
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1699
What hath not the fond heart of man dared to arrogate to it selfe? It knowes all the starres by their names; Tush, that is nothing;
What hath not the found heart of man dared to arrogate to it self? It knows all the Stars by their names; Tush, that is nothing;
q-crq vhz xx dt j n1 pp-f n1 vvd pc-acp vvi p-acp pn31 n1? pn31 vvz d dt n2 p-acp po32 n2; uh, cst vbz pix;
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1700
It knowes what the stars meane by their verie lookes, what the birds meane by their chirping, as Apollonius did;
It knows what the Stars mean by their very looks, what the Birds mean by their chirping, as Apollonius did;
pn31 vvz r-crq dt n2 vvb p-acp po32 j n2, r-crq dt n2 vvb p-acp po32 n-vvg, c-acp npg1 vdd;
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1701
What the heart meanes, by the features of the face; it knowes the euents of life by the lines of the hand:
What the heart means, by the features of the face; it knows the events of life by the lines of the hand:
q-crq dt n1 vvz, p-acp dt n2 pp-f dt n1; pn31 vvz dt n2 pp-f n1 p-acp dt n2 pp-f dt n1:
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1702
the secrets of Art, the secrets of Nature, the secrets of State, the secrets of others hearts,
the secrets of Art, the secrets of Nature, the secrets of State, the secrets of Others hearts,
dt n2-jn pp-f n1, dt n2-jn pp-f n1, dt n2-jn pp-f n1, dt n2-jn pp-f n2-jn n2,
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1703
yea the secrets of God in the closet of heauen; Yea, not onely what God hath done, but what he will doe:
yea the secrets of God in the closet of heaven; Yea, not only what God hath done, but what he will do:
uh dt n2-jn pp-f np1 p-acp dt n1 pp-f n1; uh, xx av-j q-crq np1 vhz vdn, cc-acp q-crq pns31 vmb vdi:
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1704
This is (Sapiens stultitia) a wise folly, as Irenaeus said of his Valentinians; All Figure-casters, Palmesters, Physiognomers, Fortune-tellers, Alchymists, fantasticke proiectors,
This is (Sapiens Stultitia) a wise folly, as Irnaeus said of his Valentinians; All Figure-casters, Palmisters, Physiognomers, Fortune-tellers, Alchemists, fantastic projectors,
d vbz (fw-la fw-la) dt j n1, c-acp np1 vvd pp-f po31 njp2; d n2, n2, n2, n2, n2, j n2,
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1705
and all the rabble of professors of those NONLATINALPHABET, not so much curious as idle Arts, haue their word giuen them by the Apostle, Deceiuing and deceiued;
and all the rabble of professors of those, not so much curious as idle Arts, have their word given them by the Apostle, Deceiving and deceived;
cc d dt n1 pp-f n2 pp-f d, xx av av-d j c-acp j n2, vhb po32 n1 vvn pno32 p-acp dt n1, vvg cc vvn;
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1706
neither can these men make any worse fooles, than their hearts haue made themselues;
neither can these men make any Worse Fools, than their hearts have made themselves;
dx vmb d n2 vvb d jc n2, cs po32 n2 vhb vvn px32;
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1707
and well may that Alexandrian tax bee set vpon them in both names, whether of actiue, or passiue folly: and well may that Alexandrian Tax be Set upon them in both names, whither of active, or passive folly:
cc av vmb d jp n1 vbb vvn p-acp pno32 p-acp d n2, cs pp-f j, cc j n1:
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1708
And (as it commonly fals out, that superfluous things rob the heart of necessary) in the meane while, those things which the heart may and should know, it lightly mis-knowes:
And (as it commonly falls out, that superfluous things rob the heart of necessary) in the mean while, those things which the heart may and should know, it lightly misknows:
cc (c-acp pn31 av-j vvz av, cst j n2 vvb dt n1 pp-f j) p-acp dt j n1, d n2 r-crq dt n1 vmb cc vmd vvi, pn31 av-j j:
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1709
As our senses are deceiued by distance, or interpositions, to thinke the stars beamie and sparkling, the Moone horned, the Planets equally remote, the Sunne sometimes red, pale other some:
As our Senses Are deceived by distance, or interpositions, to think the Stars beamy and sparkling, the Moon horned, the Planets equally remote, the Sun sometime read, pale other Some:
c-acp po12 n2 vbr vvn p-acp n1, cc n2, pc-acp vvi dt n2 j cc j-vvg, dt n1 j-vvn, dt n2 av-jn j, dt n1 av j-jn, j n-jn d:
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1710
so doth also our vnderstanding erre, in misopinion of diuine things;
so does also our understanding err, in misopinion of divine things;
av vdz av po12 n1 vvi, p-acp n1 pp-f j-jn n2;
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1711
It thinkes it knowes God, when it is but an Idoll of fancy, as Sauls messengers,
It thinks it knows God, when it is but an Idol of fancy, as Saul's messengers,
pn31 vvz pn31 vvz np1, c-crq pn31 vbz p-acp dt n1 pp-f n1, c-acp np1 n2,
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1712
when they came into the roome, thought they had the true Dauid, when it was but a Wispe;
when they Come into the room, Thought they had the true David, when it was but a Wisp;
c-crq pns32 vvd p-acp dt n1, vvd pns32 vhd dt j np1, c-crq pn31 vbds p-acp dt n1;
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1713
it knowes the will of God, when it is nothing but grosse mis-construction:
it knows the will of God, when it is nothing but gross misconstruction:
pn31 vvz dt n1 pp-f np1, c-crq pn31 vbz pix cc-acp j n1:
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1714
so as the common knowledge of men, though they thinke it a Torch, is but an Ignis Fa•nus to leade them to a ditch:
so as the Common knowledge of men, though they think it a Torch, is but an Ignis Fa•nus to lead them to a ditch:
av c-acp dt j n1 pp-f n2, cs pns32 vvb pn31 dt n1, vbz p-acp dt fw-la fw-la pc-acp vvi pno32 p-acp dt n1:
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1715
How many thousand Assyrians thinke they are in the way to the Prophet, when they are in the midst of Samaria? How many millions thinke they walke fairely on to heauen,
How many thousand Assyrians think they Are in the Way to the Prophet, when they Are in the midst of Samaria? How many millions think they walk fairly on to heaven,
c-crq d crd njp2 vvb pns32 vbr p-acp dt n1 p-acp dt n1, c-crq pns32 vbr p-acp dt n1 pp-f np1? q-crq d crd vvb pns32 vvb av-j a-acp p-acp n1,
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1716
when indeed they are in the broad way that leads to destruction? Oh poore blinde Pagans, halfe-sighted Turkes, bleare-eied Iewes, blind-folded Papists, Squint-eied Schismaticks, purblind ignorants,
when indeed they Are in the broad Way that leads to destruction? O poor blind Pagans, half-sighted Turkes, blear-eyed Iewes, blindfolded Papists, Squint-eyed Schismatics, purblind Ignorants,
c-crq av pns32 vbr p-acp dt j n1 cst vvz p-acp n1? uh j j n2-jn, j np2, j np2, j njp2, j n1, j n2-j,
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1717
how well doe they finde themselues pleased with their deuotion, and thinke God should bee so too;
how well do they find themselves pleased with their devotion, and think God should be so too;
uh-crq av vdb pns32 vvi px32 vvn p-acp po32 n1, cc vvb np1 vmd vbi av av;
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1718
when it is nothing but a mixture of mesprison; superstition, conceitednesse;
when it is nothing but a mixture of mesprison; Superstition, conceitedness;
c-crq pn31 vbz pix p-acp dt n1 pp-f vvb; n1, n1;
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1719
and (according to the seldome-reuerently-vsed prouerbe) whiles they thinke they haue God by the finger, they hold a deuill by the toe;
and (according to the seldome-reuerently-vsed proverb) while they think they have God by the finger, they hold a Devil by the toe;
cc (vvg p-acp dt j n1) cs pns32 vvb pns32 vhb n1 p-acp dt n1, pns32 vvb dt n1 p-acp dt n1;
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1720
and all this, because their heart deceiues them.
and all this, Because their heart deceives them.
cc d d, c-acp po32 n1 vvz pno32.
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1721
If carelesse, and loth to bee at the paines of knowing more, it perswades them they know enough;
If careless, and loath to be At the pains of knowing more, it persuades them they know enough;
cs j, cc j pc-acp vbi p-acp dt n2 pp-f vvg av-dc, pn31 vvz pno32 pns32 vvb d;
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1722
that they cry out of more, as he did on the ointment, (Vt quid perditio hac?) What needs all this waste? and makes them as conscionable for knowledge,
that they cry out of more, as he did on the ointment, (Vt quid Perdition hac?) What needs all this waste? and makes them as conscionable for knowledge,
cst pns32 vvb av pp-f av-dc, c-acp pns31 vdd p-acp dt n1, (fw-la fw-la fw-la fw-la?) q-crq vvz d d n1? cc vvz pno32 p-acp j c-acp n1,
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1723
as Esau was for cattle, I haue enough, my brother, keepe that thou hast to thy selfe;
as Esau was for cattle, I have enough, my brother, keep that thou hast to thy self;
c-acp np1 vbds p-acp n2, pns11 vhb av-d, po11 n1, vvb cst pns21 vh2 p-acp po21 n1;
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1724
or as contentedly-resolute, as the Epicure in the Gospell: Soule take thy ease, thou hast knowledge enough laid vp for many yeeres.
or as contentedly-resolute, as the Epicure in the Gospel: Soul take thy ease, thou hast knowledge enough laid up for many Years.
cc p-acp j, c-acp dt n1 p-acp dt n1: n1 vvb po21 n1, pns21 vh2 n1 av-d vvn a-acp p-acp d n2.
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1725
From whence it is, that too many rest simply (yea wilfully) in their owne measure, not so much as wishing more skill in Soule-matters; applauding their owne safe mediocritie;
From whence it is, that too many rest simply (yea wilfully) in their own measure, not so much as wishing more skill in Soulmatters; applauding their own safe mediocrity;
p-acp c-crq pn31 vbz, cst av d n1 av-j (uh av-j) p-acp po32 d n1, xx av av-d c-acp vvg av-dc n1 p-acp n2; vvg po32 d j n1;
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1726
like the credulous blinde man that thought he now saw a shimmering of the Sunne-beames, when indeed his backe was towards it:
like the credulous blind man that Thought he now saw a shimmering of the Sunbeams, when indeed his back was towards it:
av-j dt j j n1 cst vvd pns31 av vvd dt j-vvg pp-f dt n2, c-crq av po31 n1 vbds p-acp pn31:
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1727
Hence it is that they scoffe at the foolishnesse of preaching, scorne the forward bookishnesse of others, fearing nothing but a surfet of Manna,
Hence it is that they scoff At the foolishness of preaching, scorn the forward bookishness of Others, fearing nothing but a surfeit of Manna,
av pn31 vbz d pns32 n1 p-acp dt n1 pp-f vvg, vvb dt j n1 pp-f n2-jn, vvg pix cc-acp dt n1 pp-f n1,
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1728
and hating to know more, than their neighbours, than their fore-fathers;
and hating to know more, than their neighbours, than their Forefathers;
cc vvg pc-acp vvi av-dc, cs po32 n2, cs po32 n2;
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1729
and thus are led on muffled vp in an vnfelt ignorance, to their graue, yea, (without the mercy of God) to their hell.
and thus Are led on muffled up in an unfelt ignorance, to their graven, yea, (without the mercy of God) to their hell.
cc av vbr vvn p-acp vvn a-acp p-acp dt j n1, p-acp po32 n1, uh, (p-acp dt n1 pp-f np1) p-acp po32 n1.
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1730
And as in these things there is a presumption of knowing what we doe not; so contrarily, a dissimulation and concealement of the knowledge of what we doe vnderstand;
And as in these things there is a presumption of knowing what we do not; so contrarily, a dissimulation and concealment of the knowledge of what we do understand;
cc c-acp p-acp d n2 pc-acp vbz dt n1 pp-f vvg r-crq pns12 vdb xx; av av-jn, dt n1 cc n1 pp-f dt n1 pp-f r-crq pns12 vdb vvi;
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1731
The heart of man is a great lier to it selfe this way;
The heart of man is a great liar to it self this Way;
dt n1 pp-f n1 vbz dt j n1 p-acp pn31 n1 d n1;
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1732
Saint Paul saies that of Pagans, which I may boldly say of Christians, they haue the effect of the law written in their hearts;
Saint Paul Says that of Pagans, which I may boldly say of Christians, they have the Effect of the law written in their hearts;
n1 np1 vvz d pp-f n2-jn, r-crq pns11 vmb av-j vvi pp-f np1, pns32 vhb dt n1 pp-f dt n1 vvn p-acp po32 n2;
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1733
yet many of them will not bee acknowne of one letter ingrauen there by the finger of God:
yet many of them will not be acknown of one Letter engraved there by the finger of God:
av d pp-f pno32 vmb xx vbi vvn pp-f crd n1 vvn a-acp p-acp dt n1 pp-f np1:
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1734
Certaine common principles there are (together with this law) interlinearily written in the Tables of the heart,
Certain Common principles there Are (together with this law) interlinearily written in the Tables of the heart,
j j n2 pc-acp vbr (av p-acp d n1) av-j vvn p-acp dt n2 pp-f dt n1,
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1735
as that we must doe as we would be done to; That there is a God;
as that we must do as we would be done to; That there is a God;
c-acp cst pns12 vmb vdi c-acp pns12 vmd vbi vdn p-acp; cst pc-acp vbz dt n1;
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1736
That this God is infinite in iustice and truth, and must bee serued like himselfe;
That this God is infinite in Justice and truth, and must be served like himself;
cst d np1 vbz j p-acp n1 cc n1, cc vmb vbi vvn av-j px31;
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1737
these they either blot out, or lay their finger on, that they may not bee seene, purposely, that they may sinne freely;
these they either blot out, or lay their finger on, that they may not be seen, purposely, that they may sin freely;
d pns32 d vvi av, cc vvd po32 n1 p-acp, cst pns32 vmb xx vbi vvn, av, cst pns32 vmb vvi av-j;
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1738
and faine would perswade themselues they neuer had any such euidence from God: so putting off the checks of conscience with bold denials;
and feign would persuade themselves they never had any such evidence from God: so putting off the Checks of conscience with bold denials;
cc av-j vmd vvi px32 pns32 av vhd d d n1 p-acp np1: av vvg a-acp dt n2 pp-f n1 p-acp j n2;
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1739
like the harlot of Iericho, (but worse than she) that hath hid the Spies, and now out-faces their entertainment:
like the harlot of Jericho, (but Worse than she) that hath hid the Spies, and now outfaces their entertainment:
av-j dt n1 pp-f np1, (cc-acp jc cs pns31) cst vhz vvn dt n2, cc av n2 po32 n1:
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1740
Wherein the heart doth to it selfe, that which Nahash the Ammonite would haue done to Israel, put out his owne right eie, that it may not see that law whereby it might be conuinced, and finde it selfe miserable.
Wherein the heart does to it self, that which Nahash the Ammonite would have done to Israel, put out his own right eye, that it may not see that law whereby it might be convinced, and find it self miserable.
c-crq dt n1 vdz p-acp pn31 n1, cst r-crq np1 dt n1 vmd vhi vdn p-acp np1, vvd av po31 d j-jn n1, cst pn31 vmb xx vvi d n1 c-crq pn31 vmd vbi j-vvn, cc vvi pn31 n1 j.
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1741
Thus the vnderstanding of man is euery way deceitfull in ouerknowing; mis-knowing, dissembling;
Thus the understanding of man is every Way deceitful in ouerknowing; misknowing, dissembling;
av dt n1 pp-f n1 vbz d n1 j p-acp j; j, vvg;
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1742
in all which it is like an euill and vnfaithfull eye, that either will be seeing by a false glasse,
in all which it is like an evil and unfaithful eye, that either will be seeing by a false glass,
p-acp d r-crq pn31 vbz av-j dt j-jn cc j n1, cst d vmb vbi vvg p-acp dt j n1,
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1743
or a false light, or with distortion; or else wilfully closes the lids that it may not see at all;
or a false Light, or with distortion; or Else wilfully closes the lids that it may not see At all;
cc dt j n1, cc p-acp n1; cc av av-j vvz dt n2 cst pn31 vmb xx vvi p-acp d;
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1744
and in all this deceiues vs. The will is no lesse cunning;
and in all this deceives us The will is no less cunning;
cc p-acp d d vvz pno12 dt n1 vbz av-dx av-dc j-jn;
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1745
which though it make faire pretences of a generall inclination to good, yet (hic & nunc) in particulars, hangs towards a pleasing euill;
which though it make fair pretences of a general inclination to good, yet (hic & nunc) in particulars, hangs towards a pleasing evil;
r-crq cs pn31 vvb j n2 pp-f dt j n1 p-acp j, av (fw-la cc fw-la) p-acp n2-j, vvz p-acp dt j-vvg n-jn;
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1746
Yea though the Vnderstanding haue sufficiently informed it of the worthinesse of good, and the turpitude of euill,
Yea though the Understanding have sufficiently informed it of the worthiness of good, and the turpitude of evil,
uh cs dt n1 vhb av-j vvn pn31 pp-f dt n1 pp-f j, cc dt n1 pp-f n-jn,
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1747
yet being ouercome with the false delectablenesse of sinne, it yeelds to a misse-assent;
yet being overcome with the false delectableness of sin, it yields to a misse-assent;
av vbg vvn p-acp dt j n1 pp-f n1, pn31 vvz p-acp dt n1;
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1748
Reason being (as Aquinas speakes) either swallowed vp by some passion, or held downe by some vicious habit:
Reason being (as Aquinas speaks) either swallowed up by Some passion, or held down by Some vicious habit:
n1 vbg (c-acp np1 vvz) d vvn a-acp p-acp d n1, cc vvd a-acp p-acp d j n1:
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1749
It is true, still the Will followes the Reason, neither can doe otherwise;
It is true, still the Will follows the Reason, neither can do otherwise;
pn31 vbz j, av dt n1 vvz dt n1, dx vmb vdi av;
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1750
but therefore, if Reason mis-led be contrary to Reason, and a schisme arise in the soule, it must follow that the Will must needs bee contrary to Will and Reason;
but Therefore, if Reason misled be contrary to Reason, and a Schism arise in the soul, it must follow that the Will must needs be contrary to Will and Reason;
cc-acp av, cs n1 vvn vbi j-jn p-acp n1, cc dt n1 vvb p-acp dt n1, pn31 vmb vvi d dt n1 vmb av vbi j-jn p-acp n1 cc n1;
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1751
Wherein it is like a Planet, which though it be carried aboue perpetually by the first mouer,
Wherein it is like a Planet, which though it be carried above perpetually by the First mover,
c-crq pn31 vbz av-j dt n1, r-crq cs pn31 vbb vvn a-acp av-j p-acp dt ord n1,
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1752
yet slily creepes on his owne way, contrary to that strong circumuolution:
yet slily creeps on his own Way, contrary to that strong circumvolution:
av av-j vvz p-acp po31 d n1, j-jn p-acp cst j n1:
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1753
And though the minde be sufficiently conuinced of the necessitie, or profit of a good act,
And though the mind be sufficiently convinced of the necessity, or profit of a good act,
cc cs dt n1 vbb av-j vvd pp-f dt n1, cc n1 pp-f dt j n1,
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1754
yet for the tediousnesse annexed to it, in a dangerous spirituall •codie, it insensibly slips away from it,
yet for the tediousness annexed to it, in a dangerous spiritual •codie, it insensibly slips away from it,
av p-acp dt n1 vvn p-acp pn31, p-acp dt j j n1, pn31 av-j vvz av p-acp pn31,
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1755
and is content to let it fall; As some idle; or fearefull Merchant;
and is content to let it fallen; As Some idle; or fearful Merchant;
cc vbz j pc-acp vvi pn31 vvi; c-acp d j; cc j n1;
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1756
that could be glad to haue gold, if it would come with ease, but will not either take the paines,
that could be glad to have gold, if it would come with ease, but will not either take the pains,
cst vmd vbi j pc-acp vhi n1, cs pn31 vmd vvi p-acp n1, cc-acp vmb xx d vvi dt n2,
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1757
or hazard the aduenture to fetch it: Thus commonly the Will (in both respects) Water-man-like lookes forward, and rowes backward;
or hazard the adventure to fetch it: Thus commonly the Will (in both respects) Waterman-like looks forward, and rows backward;
cc vvi dt n1 pc-acp vvi pn31: av av-j dt vmb (p-acp d n2) j n2 av-j, cc n2 av-j;
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1758
and vnder good pretences doth nothing but deceiue. The affections are as deceitfull as either; whether in misse-placing, measure, or manner. Mis-placing:
and under good pretences does nothing but deceive. The affections Are as deceitful as either; whither in misse-placing, measure, or manner. Misplacing:
cc p-acp j n2 vdz pix cc-acp vvi. dt n2 vbr a-acp j c-acp av-d; cs p-acp j, n1, cc n1. j:
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1759
They are fiery where they should be coole; and where they should burne, freeze; Our heart makes vs beleeue it loues God, and giues him pledges of affection;
They Are fiery where they should be cool; and where they should burn, freeze; Our heart makes us believe it loves God, and gives him pledges of affection;
pns32 vbr j c-crq pns32 vmd vbi j; cc c-crq pns32 vmd vvi, vvb; po12 n1 vvz pno12 vvi pn31 vvz np1, cc vvz pno31 n2 pp-f n1;
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1760
whiles it secretly doats vpon the world;
while it secretly dotes upon the world;
cs pn31 av-jn vvz p-acp dt n1;
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1761
like some false strumpet, that entertaines her husband with her eyes, and in the meane time treads vpon the toe of an Adulterer vnder the board:
like Some false strumpet, that entertains her husband with her eyes, and in the mean time treads upon the toe of an Adulterer under the board:
av-j d j n1, cst vvz po31 n1 p-acp po31 n2, cc p-acp dt j n1 vvz p-acp dt n1 pp-f dt n1 p-acp dt n1:
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1762
That it loues iustice, when it is but reuenge;
That it loves Justice, when it is but revenge;
cst pn31 vvz n1, c-crq pn31 vbz p-acp n1;
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1763
That it grieues for the missing of Christ, when indeed it is but for the loaues and fishes;
That it grieves for the missing of christ, when indeed it is but for the loaves and Fish;
cst pn31 vvz p-acp dt n-vvg pp-f np1, c-crq av pn31 vbz p-acp p-acp dt n2 cc n2;
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1764
That it feares God, when indeed it is but afraid of our owne torment; That it hates the sin, when it is the person;
That it fears God, when indeed it is but afraid of our own torment; That it hates the since, when it is the person;
cst pn31 vvz np1, c-crq av pn31 vbz p-acp j pp-f po12 d n1; cst pn31 vvz dt n1, c-crq pn31 vbz dt n1;
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1765
That it hates the world, when it thrusts God out of doores to lodge it. Measure:
That it hates the world, when it thrusts God out of doors to lodge it. Measure:
cst pn31 vvz dt n1, c-crq pn31 vvz np1 av pp-f n2 pc-acp vvi pn31. n1:
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1766
That we loue God enough, and the world but enough, when as indeed the one loue is but as the cold fit of an ague, the other an hot;
That we love God enough, and the world but enough, when as indeed the one love is but as the cold fit of an ague, the other an hight;
cst pns12 vvb np1 av-d, cc dt n1 p-acp av-d, c-crq c-acp av dt crd n1 vbz cc-acp c-acp dt j-jn n1 pp-f dt n1, dt j-jn dt j;
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1767
we chill in the one, no lesse than we glow in the other; when wee make God onely a stale to draw on the world;
we chill in the one, no less than we glow in the other; when we make God only a stale to draw on the world;
pns12 vvb p-acp dt pi, av-dx av-dc cs pns12 vvi p-acp dt j-jn; c-crq pns12 vvb np1 av-j dt j pc-acp vvi p-acp dt n1;
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1768
That we doe enough hate our corruptions, when (at our sharpest) we doe but gently sneape them, as Hely did his sonnes;
That we do enough hate our corruptions, when (At our Sharpest) we do but gently sneap them, as Hely did his Sons;
cst pns12 vdb av-d vvi po12 n2, c-crq (p-acp po12 js) pns12 vdb p-acp av-j n1 pno32, c-acp np1 vdd po31 n2;
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1769
or as some indulgent parent doth an vnthriftie darling; whom he chides, and yet feeds with the fewell of his excesse;
or as Some indulgent parent does an unthrifty darling; whom he chides, and yet feeds with the fuel of his excess;
cc c-acp d j n1 vdz dt j n-jn; ro-crq pns31 vvz, cc av vvz p-acp dt n1 pp-f po31 n1;
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1770
That we haue grieued enough for our sinnes, when they haue not cost vs so much as one teare, nothing but a little fashionable winde, that neuer came further than the roots of our tongue;
That we have grieved enough for our Sins, when they have not cost us so much as one tear, nothing but a little fashionable wind, that never Come further than the roots of our tongue;
cst pns12 vhb vvn av-d p-acp po12 n2, c-crq pns32 vhb xx vvn pno12 av av-d c-acp crd n1, pix cc-acp dt j j n1, cst av-x vvd av-jc cs dt n2 pp-f po12 n1;
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1771
That we doe enough compassionate the afflictions of Ioseph, when we drinke wine in bowles;
That we do enough compassionate the afflictions of Ioseph, when we drink wine in bowls;
cst pns12 vdb av-d j dt n2 pp-f np1, c-crq pns12 vvb n1 p-acp n2;
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1772
That we feare God more than men, when we are ashamed to doe that in presence of a childe, which we care not to doe in the face of God. Manner.
That we Fear God more than men, when we Are ashamed to do that in presence of a child, which we care not to do in the face of God. Manner.
cst pns12 vvb np1 av-dc cs n2, c-crq pns12 vbr j pc-acp vdi d p-acp n1 pp-f dt n1, r-crq pns12 vvb xx pc-acp vdi p-acp dt n1 pp-f np1. n1.
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1773
That our heart loues, and hates, and feares, and ioyes, and grieues truly, when is an hypocrite in all;
That our heart loves, and hates, and fears, and Joys, and grieves truly, when is an hypocrite in all;
cst po12 n1 vvz, cc vvz, cc n2, cc n2, cc vvz av-j, q-crq vbz dt n1 p-acp d;
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1774
That it delights constantly in God, and holy things, when it is but an Ephraims morning dew;
That it delights constantly in God, and holy things, when it is but an Ephraim's morning due;
cst pn31 vvz av-j p-acp np1, cc j n2, c-crq pn31 vbz p-acp dt vvz n1 j-jn;
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1775
That our anger is zealous, when it is but a flash of personall malice, or a superstitious furie;
That our anger is zealous, when it is but a flash of personal malice, or a superstitious fury;
d po12 n1 vbz j, c-crq pn31 vbz p-acp dt n1 pp-f j n1, cc dt j n1;
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1776
That we feare as sonnes, when it is as cowards, or slaues;
That we Fear as Sons, when it is as cowards, or slaves;
cst pns12 vvb p-acp n2, c-crq pn31 vbz p-acp n2, cc n2;
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1777
That we grieue as Gods patients, when we fret, and repine, and struggle like franticks against the hand of our Maker.
That we grieve as God's patients, when we fret, and repine, and struggle like frantics against the hand of our Maker.
cst pns12 vvb p-acp npg1 n2, c-crq pns12 vvb, cc vvi, cc vvi av-j n2-jn p-acp dt n1 pp-f po12 n1.
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1778
Thus (to summe vp all) the heart of man is wholly set vpon cozenage; the vnderstanding ouer-knowing, mis-knowing, dissembling;
Thus (to sum up all) the heart of man is wholly Set upon cozenage; the understanding ouerknowing, misknowing, dissembling;
av (p-acp n1 p-acp d) dt n1 pp-f n1 vbz av-jn vvn p-acp n1; dt n1 j, j, vvg;
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1779
The will pretending, and inclining contrarily; The affections mocking vs in the obiect, measure, manner; and in all of them the heart of man is deceitfull.
The will pretending, and inclining contrarily; The affections mocking us in the Object, measure, manner; and in all of them the heart of man is deceitful.
dt n1 vvg, cc vvg av-jn; dt n2 vvg pno12 p-acp dt n1, n1, n1; cc p-acp d pp-f pno32 dt n1 pp-f n1 vbz j.
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1780
Ye haue seene the face of this Cheator; looke now at his hand; and now ye see who this Deceiuer is, see also the sleights of his deceit;
You have seen the face of this Cheater; look now At his hand; and now you see who this Deceiver is, see also the sleights of his deceit;
pn22 vhb vvn dt n1 pp-f d n1; vvb av p-acp po31 n1; cc av pn22 vvb r-crq d n1 vbz, vvb av dt n2 pp-f po31 n1;
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1781
and therein, the fashion, the subiect, the sequell of it; from whence we will descend to our Demeanure towards so dangerous an Impostor.
and therein, the fashion, the Subject, the sequel of it; from whence we will descend to our Demeanour towards so dangerous an Impostor.
cc av, dt n1, dt n-jn, dt n1 pp-f pn31; p-acp c-crq pns12 vmb vvi p-acp po12 n1 p-acp av j dt n1.
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1782
The fashion of his deceit is the same with our ordinary Iuglers; either cunning conueyance, or false semblance.
The fashion of his deceit is the same with our ordinary Jugglers; either cunning conveyance, or false semblance.
dt n1 pp-f po31 n1 vbz dt d p-acp po12 j n2; d j-jn n1, cc j n1.
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1783
Cunning conueyance, whether into vs, in vs, from vs. The heart admits sinne, as Paradise did the Serpent;
Cunning conveyance, whither into us, in us, from us The heart admits sin, as Paradise did the Serpent;
np1 n1, cs p-acp pno12, p-acp pno12, p-acp pno12 dt n1 vvz n1, c-acp n1 vdd dt n1;
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1784
There it is, but by what chinkes or cranies it entered, we know not;
There it is, but by what chinks or cranies it entered, we know not;
a-acp pn31 vbz, cc-acp p-acp r-crq n2 cc n2 pn31 vvd, pns12 vvb xx;
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1785
so as we may say of sinne as the Master of the feast in the Gospell said to his slouenly guest, Quomodo intrasti? How camest thou in hither? Corruption doth not eat into the heart as our first Parents did into the apple,
so as we may say of sin as the Master of the feast in the Gospel said to his slovenly guest, Quomodo intrasti? How camest thou in hither? Corruption does not eat into the heart as our First Parents did into the apple,
av c-acp pns12 vmb vvi pp-f n1 p-acp dt n1 pp-f dt n1 p-acp dt n1 vvd p-acp po31 j n1, np1 fw-la? c-crq vvd2 pns21 p-acp av? n1 vdz xx vvi p-acp dt n1 p-acp po12 ord n2 vdd p-acp dt n1,
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1786
so as the print of their teeth might be seene, but as the worme eats into the core, insensibly;
so as the print of their teeth might be seen, but as the worm eats into the core, insensibly;
av c-acp dt n1 pp-f po32 n2 vmd vbi vvn, cc-acp c-acp dt n1 vvz p-acp dt n1, av-j;
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1787
Neither is there lesse closenesse when it is entred;
Neither is there less closeness when it is entered;
av-dx vbz a-acp dc n1 c-crq pn31 vbz vvn;
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1788
I would it were as vntrue a word, as it is an harsh one, that many a professedly Christian heart, lodges a deuill in the blinde roomes of it,
I would it were as untrue a word, as it is an harsh one, that many a professedly Christian heart, lodges a Devil in the blind rooms of it,
pns11 vmd pn31 vbdr p-acp j dt n1, c-acp pn31 vbz dt j pi, cst d dt av-vvn njp n1, vvz dt n1 p-acp dt j n2 pp-f pn31,
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1789
and either knowes it not, or will not bee acknowne of it; euery one that harbours a willing sinne in his brest, doth so:
and either knows it not, or will not be acknown of it; every one that harbours a willing sin in his breast, does so:
cc d vvz pn31 xx, cc vmb xx vbi vvn pp-f pn31; d pi cst vvz dt j n1 p-acp po31 n1, vdz av:
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1790
The malicious man hath a furious deuill;
The malicious man hath a furious Devil;
dt j n1 vhz dt j n1;
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1791
the wanton an vncleane deuill, a Beelphegor, or a Tammonz; the proud man a Lucifer, the couetous a Mammon; Certainly, these soule spirits are not more truly in hell, than in a wicked heart;
the wanton an unclean Devil, a Belphegor, or a Tammonz; the proud man a Lucifer, the covetous a Mammon; Certainly, these soul spirits Are not more truly in hell, than in a wicked heart;
dt j-jn dt j n1, dt np1, cc dt np1; dt j n1 dt np1, dt j dt np1; av-j, d n1 n2 vbr xx av-dc av-j p-acp n1, cs p-acp dt j n1;
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1792
there they are, but so closely, that I know not if the heart it selfe know it;
there they Are, but so closely, that I know not if the heart it self know it;
a-acp pns32 vbr, cc-acp av av-j, cst pns11 vvb xx cs dt n1 pn31 n1 vvi pn31;
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1793
it being verified of this citadell of the heart, which was said of that vast Niniu•, that the enemie had taken some parts of it, long ere the other knew it:
it being verified of this citadel of the heart, which was said of that vast Niniu•, that the enemy had taken Some parts of it, long ere the other knew it:
pn31 vbg vvn pp-f d n1 pp-f dt n1, r-crq vbds vvn pp-f cst j np1, cst dt n1 vhd vvn d n2 pp-f pn31, av-j c-acp dt n-jn vvd pn31:
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1794
What should I speake of the most common, and yet most dangerous guest, that lodges in this Inne of the heart, Infidelity? Call at the doore,
What should I speak of the most Common, and yet most dangerous guest, that lodges in this Inn of the heart, Infidelity? Call At the door,
q-crq vmd pns11 vvi pp-f dt av-ds j, cc av av-ds j n1, cst vvz p-acp d n1 pp-f dt n1, n1? n1 p-acp dt n1,
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1795
and aske if such a one host not there; They within make strange of it, deny it, forsweare it;
and ask if such a one host not there; They within make strange of it, deny it, forswear it;
cc vvb cs d dt crd n1 xx a-acp; pns32 p-acp vvi j pp-f pn31, vvb pn31, vvi pn31;
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1796
Call the officers, make priuy search, you shall hardly finde him:
Call the Officers, make privy search, you shall hardly find him:
vvb dt n2, vvb j n1, pn22 vmb av vvi pno31:
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1797
Like some Iesuite in a Popish dames chamber, he is so closely contriued into false floores,
Like Some Iesuite in a Popish dams chamber, he is so closely contrived into false floors,
av-j d np1 p-acp dt j ng1 n1, pns31 vbz av av-j vvn p-acp j n2,
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1798
and double wals, that his presence is not more easily knowne, than hardly conuinced, confessed.
and double walls, that his presence is not more Easily known, than hardly convinced, confessed.
cc j-jn n2, cst po31 n1 vbz xx av-dc av-j vvn, cs av j-vvn, vvd.
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1799
How easie is it to say, that if infidelitie did not lurke in the hearts of men, they durst not doe as they doe;
How easy is it to say, that if infidelity did not lurk in the hearts of men, they durst not do as they do;
q-crq j vbz pn31 pc-acp vvi, cst cs n1 vdd xx vvi p-acp dt n2 pp-f n2, pns32 vvd xx vdi c-acp pns32 vdb;
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1800
they could not but doe, what they doe not? Durst they sinne if they were perswaded of an hell? durst they buy a minute of pleasure with euerlasting torments? Could they so sleight heauen if they beleeued it? Could they be so loth to possesse it? Could they thinke much of a little painfull goodnesse to purchase an eternity of happinesse? No, no, men, fathers, and brethren;
they could not but doe, what they do not? Durst they sin if they were persuaded of an hell? durst they buy a minute of pleasure with everlasting torments? Could they so sleight heaven if they believed it? Could they be so loath to possess it? Could they think much of a little painful Goodness to purchase an eternity of happiness? No, no, men, Father's, and brothers;
pns32 vmd xx p-acp n1, r-crq pns32 vdb xx? vvd pns32 vvb cs pns32 vbdr vvn pp-f dt n1? vvd pns32 vvi dt n1 pp-f n1 p-acp j n2? vmd pns32 av n1 n1 cs pns32 vvd pn31? vmd pns32 vbi av j pc-acp vvi pn31? vmd pns32 vvi d pp-f dt j j n1 pc-acp vvi dt n1 pp-f n1? uh-dx, uh-dx, n2, n2, cc n2;
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1801
if the heart were not Infidell, whiles the face is Christian, this could not be. Neither doth the heart of man more cunningly conuey sinne into, and in it selfe, than from it;
if the heart were not Infidel, while the face is Christian, this could not be. Neither does the heart of man more cunningly convey sin into, and in it self, than from it;
cs dt n1 vbdr xx n1, cs dt n1 vbz np1, d vmd xx vbi. av-d vdz dt n1 pp-f n1 av-dc av-jn vvi n1 p-acp, cc p-acp pn31 n1, cs p-acp pn31;
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1802
The sin that ye saw euen now openly in the hands, is so swiftly past vnder the board, that it is now vanished;
The since that you saw even now openly in the hands, is so swiftly passed under the board, that it is now vanished;
dt n1 cst pn22 vvd av av av-j p-acp dt n2, vbz av av-j vvn p-acp dt n1, cst pn31 vbz av vvn;
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1803
Looke for it in his fore-head, there it is not; looke for it vnder his tongue, there is none;
Look for it in his forehead, there it is not; look for it under his tongue, there is none;
vvb p-acp pn31 p-acp po31 n1, a-acp pn31 vbz xx; vvb p-acp pn31 p-acp po31 n1, pc-acp vbz pix;
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1804
looke for it in his conscience, ye finde nothing; and all this by the legier-de-maine of the heart:
look for it in his conscience, you find nothing; and all this by the legier-de-maine of the heart:
vvb p-acp pn31 p-acp po31 n1, pn22 vvb pix; cc d d p-acp dt j pp-f dt n1:
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1805
Thus Achan hath hid his wedge, and now he dares stand out to a lot; Thus Salomons Harlot hath wip't her mouth, and it was not she:
Thus achan hath hid his wedge, and now he dares stand out to a lot; Thus Solomon's Harlot hath wiped her Mouth, and it was not she:
av np1 vhz vvn po31 n1, cc av pns31 vvz vvb av p-acp dt n1; av np1 n1 vhz vvn po31 n1, cc pn31 vbds xx pns31:
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1806
Thus Saul will lie-out his sacrilege, vntill the very beasts out-bleat, and out-bellow him; Thus the swearer sweares, and when hee hath done, sweares that he swore not;
Thus Saul will lie-out his sacrilege, until the very beasts out-bleat, and out-bellow him; Thus the swearer swears, and when he hath done, swears that he swore not;
av np1 vmb j po31 n1, c-acp dt j n2 j, cc j pno31; av dt n1 vvz, cc c-crq pns31 vhz vdn, vvz cst pns31 vvd xx;
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1807
Thus the vncleane fornicator bribes off his sinne, and his shame, and now makes challenges to the world of his honesty.
Thus the unclean fornicator Bribes off his sin, and his shame, and now makes challenges to the world of his honesty.
av dt j n1 vvz a-acp po31 n1, cc po31 n1, cc av vvz n2 p-acp dt n1 pp-f po31 n1.
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1808
It cannot be spoken how peeuishly witty the heart of man is this way;
It cannot be spoken how peevishly witty the heart of man is this Way;
pn31 vmbx vbi vvn c-crq av-j j dt n1 pp-f n1 vbz d n1;
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1809
neither doubt I but this wilinesse is some of the poyson that the subtile serpent infected vs with in that fatall morsell:
neither doubt I but this wiliness is Some of the poison that the subtle serpent infected us with in that fatal morsel:
dx n1 pns11 p-acp d n1 vbz d pp-f dt n1 cst dt j n1 vvn pno12 p-acp p-acp cst j n1:
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1810
They were three cunning shifts which the Scripture recordeth of three women (as that sex hath beene euer noted for more sudden pregnancie of wit) Rachel, Rahab, and the good wife of Bahurim; The first hiding the Teraphim with a modest seat, the second, the spies with flaxe-stalkes,
They were three cunning shifts which the Scripture recordeth of three women (as that sex hath been ever noted for more sudden pregnancy of wit) Rachel, Rahab, and the good wife of Bahurim; The First hiding the Teraphim with a modest seat, the second, the spies with flaxe-stalkes,
pns32 vbdr crd j-jn n2 r-crq dt n1 vvz pp-f crd n2 (c-acp d n1 vhz vbn av vvn p-acp av-dc j n1 pp-f n1) n1, np1, cc dt j n1 pp-f np1; dt ord vvg dt np1 p-acp dt j n1, dt ord, dt n2 p-acp n2,
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1811
and the third Dauids scouts with corne spred ouer the Well;
and the third David scouts with corn spread over the Well;
cc dt ord npg1 n2 p-acp n1 vvn p-acp dt av;
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1812
but these are nothing to the deuices that nature hath wont to vse for the cloaking of sinne;
but these Are nothing to the devices that nature hath wont to use for the cloaking of sin;
cc-acp d vbr pix p-acp dt n2 cst n1 vhz vvn pc-acp vvi p-acp dt vvg pp-f n1;
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1813
God made man vpright, saith Salomon, but he sought many inuentions: God made man upright, Says Solomon, but he sought many Inventions:
np1 vvd n1 av-j, vvz np1, cc-acp pns31 vvd d n2:
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1814
Is Adam challenged for sinne? Behold all on the sudden it is passed from his hand, to Gods;
Is Adam challenged for sin? Behold all on the sudden it is passed from his hand, to God's;
vbz np1 vvn p-acp n1? vvb d p-acp dt j pn31 vbz vvn p-acp po31 n1, p-acp n2;
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1815
The woman that thou gauest me: The woman that thou Gavest me:
dt n1 cst pns21 vvd2 pno11:
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1816
Is Saul challenged for a couetous and disobedient remissenesse? the sinne is straight passed from the field to the Altar;
Is Saul challenged for a covetous and disobedient remissness? the sin is straight passed from the field to the Altar;
vbz np1 vvn p-acp dt j cc j n1? dt n1 vbz av-j vvn p-acp dt n1 p-acp dt n1;
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1817
I saued the fattest for a Sacrifice to the Lord thy God; So the one begins his sin in God, and the other ends it in him:I saved the Fattest for a Sacrifice to the Lord thy God; So the one begins his since in God, and the other ends it in him:
pns11 vvd dt js p-acp dt n1 p-acp dt n1 po21 n1; av dt pi vvz po31 n1 p-acp np1, cc dt n-jn vvz pn31 p-acp pno31:
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1818
Is Dauid bewitched with lust to abuse the Wife? the Husband must be sent home drunke to hide it,
Is David bewitched with lust to abuse the Wife? the Husband must be sent home drunk to hide it,
vbz np1 vvn p-acp n1 pc-acp vvi dt n1? dt n1 vmb vbi vvn av-an vvn pc-acp vvi pn31,
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1819
or if not that, to his long home, in a pretended fauour of his valour:
or if not that, to his long home, in a pretended favour of his valour:
cc cs xx d, p-acp po31 j av-an, p-acp dt j-vvn n1 pp-f po31 n1:
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1820
Is a griping Vsurer disposed to put his money together to breed a monster? he hath a thousand quirks to cozen both law and conscience:
Is a gripping Usurer disposed to put his money together to breed a monster? he hath a thousand quirks to cozen both law and conscience:
vbz dt j-vvg n1 vvn pc-acp vvi po31 n1 av pc-acp vvi dt n1? pns31 vhz dt crd n2 pc-acp vvi d n1 cc n1:
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1821
Is a Simoniacall Patron disposed to make a good match of his peoples soules? it shall be no bargaine, but a gift:
Is a Simoniacal Patron disposed to make a good match of his peoples Souls? it shall be no bargain, but a gift:
vbz dt j n1 vvn pc-acp vvi dt j n1 pp-f po31 ng1 n2? pn31 vmb vbi dx n1, cc-acp dt n1:
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1822
he hath a liuing to giue, but an horse to sell.
he hath a living to give, but an horse to fell.
pns31 vhz dt j-vvg pc-acp vvi, cc-acp dt n1 pc-acp vvi.
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1823
And sure I thinke in this wise age of the world, Vsurers and Simonists striue who shall finde the wittiest way to hell:
And sure I think in this wise age of the world, Usurers and Simonists strive who shall find the Wittiest Way to hell:
cc av-j pns11 vvb p-acp d j n1 pp-f dt n1, n2 cc n2 vvi r-crq vmb vvi dt js n1 p-acp n1:
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1824
What should I speake of the secret frauds in contracts, booties in matches, subornation of instruments, hiring of oathes, feeing of officers, equiuocations of answers,
What should I speak of the secret frauds in contracts, booties in Matches, subornation of Instruments, hiring of Oaths, feeing of Officers, equivocations of answers,
q-crq vmd pns11 vvi pp-f dt j-jn n2 p-acp n2, n2 p-acp n2, n1 pp-f n2, vvg pp-f n2, vvg pp-f n2, n2 pp-f n2,
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1825
and ten thousand other tricks that the heart of man hath deuised for the conueiances of sin;
and ten thousand other tricks that the heart of man hath devised for the conveyances of since;
cc crd crd j-jn n2 cst dt n1 pp-f n1 vhz vvn p-acp dt n2 pp-f n1;
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1826
in all which it too well approues it selfe incomparably deceitfull. The false semblance of the heart is yet worse;
in all which it too well approves it self incomparably deceitful. The false semblance of the heart is yet Worse;
p-acp d r-crq pn31 av av vvz pn31 n1 av-j j. dt j n1 pp-f dt n1 vbz av av-jc;
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1827
for the former is most-what for the smothering of euill; this is for the iustifying of euill, or the disgrace of good;
for the former is mostwhat for the smothering of evil; this is for the justifying of evil, or the disgrace of good;
p-acp dt j vbz j p-acp dt n-vvg pp-f j-jn; d vbz p-acp dt vvg pp-f j-jn, cc dt n1 pp-f j;
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1828
In these two doth this act of falshood chiefly consist; in making euill good, or good euill. For the first;
In these two does this act of falsehood chiefly consist; in making evil good, or good evil. For the First;
p-acp d crd vdz d n1 pp-f n1 av-jn vvi; p-acp vvg j-jn j, cc j n-jn. p-acp dt ord;
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1829
The naturall man knowes well how filthy all his brood is, and therefore will not let them come forth,
The natural man knows well how filthy all his brood is, and Therefore will not let them come forth,
dt j n1 vvz av c-crq j d po31 n1 vbz, cc av vmb xx vvi pno32 vvi av,
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1830
but disguised with the colours and dresses of good; so as now euery one of natures birds is a Swan;
but disguised with the colours and Dresses of good; so as now every one of nature's Birds is a Swan;
cc-acp vvn p-acp dt n2 cc n2 pp-f j; av c-acp av d crd pp-f ng1 n2 vbz dt n1;
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1831
Pride is handsomnesse, desperate fury, valour; lauishnesse is noble munificence, drunkennesse ciuility, flattery complement, murderous reuenge, iustice;
Pride is handsomeness, desperate fury, valour; lavishness is noble munificence, Drunkenness civility, flattery compliment, murderous revenge, Justice;
n1 vbz n1, j n1, n1; n1 vbz j n1, n1 n1, n1 n1, j n1, n1;
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1832
the Curtizan is bona foemina, the Sorcerer a wise man, the oppressor a good husband; Absolom will goe pay his vowes; Herod will worship the Babe. For the second;
the Courtesan is Bona foemina, the Sorcerer a wise man, the oppressor a good husband; Absalom will go pay his vows; Herod will worship the Babe. For the second;
dt n1 vbz fw-la fw-la, dt n1 dt j n1, dt n1 dt j n1; np1 vmb vvi vvi po31 n2; np1 vmb vvi dt n1. p-acp dt ord;
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1833
such is the enuy of nature, that where shee sees a better face than her owne, shee is ready to scratch it, or cast dirt in it;
such is the envy of nature, that where she sees a better face than her own, she is ready to scratch it, or cast dirt in it;
d vbz dt n1 pp-f n1, cst c-crq pns31 vvz dt jc n1 cs po31 d, pns31 vbz j pc-acp vvi pn31, cc vvd n1 p-acp pn31;
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1834
and therefore knowing that all vertue hath a natiue beauty in it, she labours to deforme it by the foulest imputations.
and Therefore knowing that all virtue hath a native beauty in it, she labours to deform it by the Foulest imputations.
cc av vvg cst d n1 vhz dt j-jn n1 p-acp pn31, pns31 vvz pc-acp vvi pn31 p-acp dt js n2.
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1835
Would the Israelites be deuout? they are idle;
Would the Israelites be devout? they Are idle;
vmd dt np1 vbb j? pns32 vbr j;
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1836
Doth Dauid daunce for ioy before the Arke? he is a foole in a Morris:
Does David dance for joy before the Ark? he is a fool in a Morris:
vdz np1 n1 p-acp n1 p-acp dt n1? pns31 vbz dt n1 p-acp dt n1:
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1837
Doth Saint Paul discourse of his heauenly Vision? too much learning hath made him mad.
Does Saint Paul discourse of his heavenly Vision? too much learning hath made him mad.
vdz np1 np1 n1 pp-f po31 j n1? av d n1 vhz vvn pno31 j.
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1838
Doe the Disciples miraculously speake all the tongues of Babel? They are ful of new wine:
Doe the Disciples miraculously speak all the tongues of Babel? They Are full of new wine:
np1 dt n2 av-j vvi d dt n2 pp-f np1? pns32 vbr j pp-f j n1:
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1839
Doe they preach Christs kingdome? they are seditious; The resurrection? they are bablers. Is a man conscionable? he is an Hypocrite:
Do they preach Christ Kingdom? they Are seditious; The resurrection? they Are babblers. Is a man conscionable? he is an Hypocrite:
vdb pns32 vvi npg1 n1? pns32 vbr j; dt n1? pns32 vbr n2. vbz dt n1 j? pns31 vbz dt n1:
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1840
Is he conformable? he is vnconscionable: Is he plaine dealing? hee is rudely vnciuill:
Is he conformable? he is unconscionable: Is he plain dealing? he is rudely Uncivil:
vbz pns31 j? pns31 vbz j: vbz pns31 av-j vvg? pns31 vbz av-j j:
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1841
Is he wisely insinuatiue? he is a flatterer:
Is he wisely insinuative? he is a flatterer:
vbz pns31 av-j n1? pns31 vbz dt n1:
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1842
In short, such is the wicked craft of the heart, that it would let vs see nothing in it owne forme;
In short, such is the wicked craft of the heart, that it would let us see nothing in it own Form;
p-acp j, d vbz dt j n1 pp-f dt n1, cst pn31 vmd vvi pno12 vvi pix p-acp pn31 d n1;
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1843
but faine would shew vs euill faire, that we might be inamored of it, and vertue vgly, that we might abhorre it;
but feign would show us evil fair, that we might be enamoured of it, and virtue ugly, that we might abhor it;
cc-acp av-j vmd vvi pno12 j-jn n1, cst pns12 vmd vbi vvn pp-f pn31, cc n1 j, cst pns12 vmd vvi pn31;
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1844
and as it doth for the way, so doth it for the end;
and as it does for the Way, so does it for the end;
cc c-acp pn31 vdz p-acp dt n1, av vdz pn31 p-acp dt n1;
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1845
hiding from vs the glory of heauen, that is laid vp for ouer-commers, and shewing vs nothing but the pleasant closure of wickednesse;
hiding from us the glory of heaven, that is laid up for overcomers, and showing us nothing but the pleasant closure of wickedness;
vvg p-acp pno12 dt n1 pp-f n1, cst vbz vvn a-acp p-acp n2, cc vvg pno12 pix cc-acp dt j n1 pp-f n1;
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1846
making vs beleeue that hell is a palace, and heauen a dungeon, that so we might be in loue with death;
making us believe that hell is a palace, and heaven a dungeon, that so we might be in love with death;
vvg pno12 vvi d n1 vbz dt n1, cc n1 dt n1, cst av pns12 vmd vbi p-acp n1 p-acp n1;
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1847
and thus both in cunning conueyance, and false semblance, The heart of man is deceitfull aboue all things.
and thus both in cunning conveyance, and false semblance, The heart of man is deceitful above all things.
cc av av-d p-acp j-jn n1, cc j n1, dt n1 pp-f n1 vbz j p-acp d n2.
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1848
Ye haue seene the fashion of this deceit; cast now your eies vpon the subiect:
You have seen the fashion of this deceit; cast now your eyes upon the Subject:
pn22 vhb vvn dt n1 pp-f d n1; vvb av po22 n2 p-acp dt n-jn:
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1849
And whom doth it then deceiue? It doth deceiue others, it can deceiue it selfe, it would deceiue Satan, yea God himselfe. Others, first:
And whom does it then deceive? It does deceive Others, it can deceive it self, it would deceive Satan, yea God himself. Others, First:
cc r-crq vdz pn31 av vvi? pn31 vdz vvi ng2-jn, pn31 vmb vvi pn31 n1, pn31 vmd vvi np1, uh np1 px31. n2-jn, ord:
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1850
How many doe we take for honest and sound Christians, who yet are but errant hypocrites? These Apes of Satan haue learned to transforme themselues into Angels of light;
How many do we take for honest and found Christians, who yet Are but errant Hypocrites? These Apes of Satan have learned to transform themselves into Angels of Light;
c-crq d vdb pns12 vvb p-acp j cc j np1, r-crq av vbr cc-acp j n2? np1 n2 pp-f np1 vhb vvn pc-acp vvi px32 p-acp n2 pp-f n1;
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1851
The heart bids the eies looke vpward to heauen, when they are full of adultery;
The heart bids the eyes look upward to heaven, when they Are full of adultery;
dt n1 vvz dt n2 vvb av-j p-acp n1, c-crq pns32 vbr j pp-f n1;
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1852
It bids the hands to raise vp themselues towards their Maker, when they are full of bloud;
It bids the hands to raise up themselves towards their Maker, when they Are full of blood;
pn31 vvz dt n2 pc-acp vvi a-acp px32 p-acp po32 n1, c-crq pns32 vbr j pp-f n1;
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1853
It bids the tongue wagge holily, when there is nothing in the bosome but Atheous profanenesse;
It bids the tongue wag holily, when there is nothing in the bosom but Atheous profaneness;
pn31 vvz dt n1 vvz av-j, c-crq pc-acp vbz pix p-acp dt n1 p-acp np1 n1;
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1854
It bids the knee to bow like a Camell, when the heart is stiffe as an Elephant;
It bids the knee to bow like a Camel, when the heart is stiff as an Elephant;
pn31 vvz dt n1 pc-acp vvi av-j dt n1, c-crq dt n1 vbz j c-acp dt n1;
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1855
yea if need be it can bid a teare fall from the eie, or an almes or iust action fall from the hand,
yea if need be it can bid a tear fallen from the eye, or an alms or just actium fallen from the hand,
uh cs n1 vbb pn31 vmb vvi dt n1 vvb p-acp dt n1, cc dt n2 cc j n1 vvb p-acp dt n1,
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1856
and all to g•ll the world with a good opinion;
and all to g•ll the world with a good opinion;
cc d pc-acp vvi dt n1 p-acp dt j n1;
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1857
In all which, false chapmen and horse-coursers doe not more ordinarily deceiue their buyers in shops and faires,
In all which, false chapmen and horse-coursers do not more ordinarily deceive their buyers in shops and fairs,
p-acp d r-crq, j n2 cc n2 vdb xx av-dc av-jn vvi po32 n2 p-acp n2 cc n2,
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1858
than we doe one another in our conuersation: Yea, so crafty is the heart, that it can deceiue it selfe;
than we do one Another in our Conversation: Yea, so crafty is the heart, that it can deceive it self;
cs pns12 vdb pi j-jn p-acp po12 n1: uh, av j vbz dt n1, cst pn31 vmb vvi pn31 n1;
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1859
By ouer-weening his owne powers, as the proud man; by vnder-valuing his graces, as the modest;
By overweening his own Powers, as the proud man; by under-valving his graces, as the modest;
p-acp n-vvg png31 d n2, c-acp dt j n1; p-acp j po31 n2, c-acp dt j;
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1860
by mis-taking his estate, as the ignorant; How many hearts doe thus grossely beguile themselues? The first thinkes hee is rich,
by mistaking his estate, as the ignorant; How many hearts do thus grossly beguile themselves? The First thinks he is rich,
p-acp vvg po31 n1, c-acp dt j; c-crq d n2 vdb av av-j vvi px32? dt ord vvz pns31 vbz j,
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1861
and fine, when hee is beggerly and naked; so did the Angell of Laodicea: The second is poore in his owne spirit, when hee is rich of Gods spirit:
and fine, when he is beggarly and naked; so did the Angel of Laodicea: The second is poor in his own Spirit, when he is rich of God's Spirit:
cc j, c-crq pns31 vbz j cc j; av vdd dt n1 pp-f np1: dt ord vbz j p-acp po31 d n1, c-crq pns31 vbz j pp-f npg1 n1:
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1862
The third thinkes that he is a great fauourite of heauen, when he is rather branded for an out-cast;
The third thinks that he is a great favourite of heaven, when he is rather branded for an outcast;
dt ord vvz d pns31 vbz dt j n1 pp-f n1, c-crq pns31 vbz av-c vvn p-acp dt n1;
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1863
that hee is truly noble, when he is a slaue to that, which is baser than the worst of Gods creatures, sinne:
that he is truly noble, when he is a slave to that, which is baser than the worst of God's creatures, sin:
cst pns31 vbz av-j j, c-crq pns31 vbz dt n1 p-acp d, r-crq vbz jc cs dt js pp-f ng1 n2, n1:
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1864
Let the proud and ignorant worldling therefore know, that though others may mocke him with applauses,
Let the proud and ignorant worldling Therefore know, that though Others may mock him with applauses,
vvb dt j cc j n1 av vvb, cst c-acp n2-jn vmb vvi pno31 p-acp n2,
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1865
yet that all the world cannot make him so much a foole as his owne heart.
yet that all the world cannot make him so much a fool as his own heart.
av cst d dt n1 vmbx vvi pno31 av av-d dt n1 p-acp po31 d n1.
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1866
Yea, so cunning is the heart, that it thinkes to goe beyond the deuill himselfe: I can (thinks it) swallow his bait, and yet auoid his hooke; I can sinne, and liue;
Yea, so cunning is the heart, that it thinks to go beyond the Devil himself: I can (thinks it) swallow his bait, and yet avoid his hook; I can sin, and live;
uh, av j-jn vbz dt n1, cst pn31 vvz pc-acp vvi p-acp dt n1 px31: pns11 vmb (vvz pn31) vvb po31 n1, cc av vvi po31 n1; pns11 vmb n1, cc vvi;
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1867
I can repent of sinning, and defeat my punishment by repenting;
I can Repent of sinning, and defeat my punishment by repenting;
pns11 vmb vvi pp-f vvg, cc vvi po11 n1 p-acp vvg;
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1868
I can runne vpon the score, and take vp the sweet and rich commodities of sinfull pleasure;
I can run upon the score, and take up the sweet and rich commodities of sinful pleasure;
pns11 vmb vvi p-acp dt n1, cc vvb a-acp dt j cc j n2 pp-f j n1;
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1869
and when I haue done, I can put my selfe vnder the protection of a Sauiour, and escape the arrest:
and when I have done, I can put my self under the protection of a Saviour, and escape the arrest:
cc c-crq pns11 vhb vdn, pns11 vmb vvi po11 n1 p-acp dt n1 pp-f dt n1, cc vvi dt n1:
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1870
Oh the world of soules that perish by this fraud, fondly beguiling themselues, whiles they would beguile the Tempter. Yet higher:
O the world of Souls that perish by this fraud, fondly beguiling themselves, while they would beguile the Tempter. Yet higher:
uh dt n1 pp-f n2 cst vvb p-acp d n1, av-j vvg px32, cs pns32 vmd vvi dt n1. av jc:
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1871
Lastly, as Satan went about to deceiue the Sonne of God; so this foolish consort and client of his goes about to deceiue God himselfe:
Lastly, as Satan went about to deceive the Son of God; so this foolish consort and client of his Goes about to deceive God himself:
ord, c-acp np1 vvd a-acp pc-acp vvi dt n1 pp-f np1; av d j n1 cc n1 pp-f png31 vvz p-acp pc-acp vvi np1 px31:
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1872
The first paire of hearts that euer was, were thus credulous, to thinke they should now meet with a meanes of knowledge and Deifying, which God either knew not of,
The First pair of hearts that ever was, were thus credulous, to think they should now meet with a means of knowledge and Deifying, which God either knew not of,
dt ord n1 pp-f n2 cst av vbds, vbdr av j, pc-acp vvi pns32 vmd av vvi p-acp dt n2 pp-f n1 cc vvg, r-crq np1 d vvd xx pp-f,
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1873
or grudged them, and therefore they would bee stealing it out of the side of the apple, without God, yea against him:
or grudged them, and Therefore they would be stealing it out of the side of the apple, without God, yea against him:
cc vvd pno32, cc av pns32 vmd vbi vvg pn31 av pp-f dt n1 pp-f dt n1, p-acp np1, uh p-acp pno31:
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1874
Tush, none eye shall see vs;
Tush, none eye shall see us;
uh, pix n1 vmb vvi pno12;
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1875
Is there knowledge in the most high, saith the sottish Atheist? Lord haue not wee heard thee preach in our streets? haue not we cast out Deuils in thy Name? sayes the smoothing hypocrite;Is there knowledge in the most high, Says the sottish Atheist? Lord have not we herd thee preach in our streets? have not we cast out Devils in thy Name? Says the smoothing hypocrite;
vbz pc-acp n1 p-acp dt av-ds j, vvz dt j n1? n1 vhb xx pns12 vvd pno21 vvi p-acp po12 n2? vhb xx pns12 vvi av n2 p-acp po21 n1? vvz dt j-vvg n1;
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1876
as if hee could fetch God ouer for an admission into heauen.
as if he could fetch God over for an admission into heaven.
c-acp cs pns31 vmd vvi np1 a-acp p-acp dt n1 p-acp n1.
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1877
Thou hast not lied to man, but to God, saith S. Peter to Ananias. And pettish Ionas, after hee had beene cooled in the belly of the Whale,Thou hast not lied to man, but to God, Says S. Peter to Ananias. And pettish Ionas, After he had been cooled in the belly of the Whale,
pns21 vh2 xx vvn p-acp n1, cc-acp p-acp np1, vvz n1 np1 p-acp np1. cc j np1, c-acp pns31 vhd vbn vvn p-acp dt n1 pp-f dt n1,
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1878
and the Sea, yet will be bearing God downe in an argument to the iustifying of his idle choler, I doe well to be angry to the death.
and the Sea, yet will be bearing God down in an argument to the justifying of his idle choler, I do well to be angry to the death.
cc dt n1, av vmb vbi vvg np1 a-acp p-acp dt n1 p-acp dt vvg pp-f po31 j n1, pns11 vdb av pc-acp vbi j p-acp dt n1.
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1879
But as the greatest Politicians are oft ouertaken with the grossest follies (God owes proud wits a shame) the heart of man could not possibly deuise how so much to befoole it selfe, as by this wicked presumption:
But as the greatest Politicians Are oft overtaken with the Grossest follies (God owes proud wits a shame) the heart of man could not possibly devise how so much to befool it self, as by this wicked presumption:
cc-acp p-acp dt js n2 vbr av vvn p-acp dt js n2 (np1 vvz j n2 dt n1) dt n1 pp-f n1 vmd xx av-j vvi c-crq av d p-acp n1 pn31 n1, c-acp p-acp d j n1:
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1880
Oh yee fooles, when will ye vnderstand? He that formed the eye, shall he not see? Hee that teacheth man knowledge, shall not hee vnderstand? The Lord knoweth the thoughts of man, that they are vanitie. O ye Fools, when will you understand? He that formed the eye, shall he not see? He that Teaches man knowledge, shall not he understand? The Lord Knoweth the thoughts of man, that they Are vanity.
uh pn22 n2, c-crq vmb pn22 vvi? pns31 cst vvd dt n1, vmb pns31 xx vvi? pns31 cst vvz n1 n1, vmb xx pns31 vvi? dt n1 vvz dt n2 pp-f n1, cst pns32 vbr n1.
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1881
A rod for the backe of fooles, yea a rod of iron for such presumptuous fooles, to crush them in peeces like a Potters vessell. A rod for the back of Fools, yea a rod of iron for such presumptuous Fools, to crush them in Pieces like a Potters vessel.
dt n1 p-acp dt n1 pp-f n2, uh dt n1 pp-f n1 p-acp d j n2, p-acp vvb pno32 p-acp n2 av-j dt ng1 n1.
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1882
Ye haue seene the fashion and the subiect of this deceit: the sequell, or effect followes; euery way lamentable;
You have seen the fashion and the Subject of this deceit: the sequel, or Effect follows; every Way lamentable;
pn22 vhb vvn dt n1 cc dt n-jn pp-f d n1: dt n1, cc n1 vvz; d n1 j;
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1883
For hence it comes to passe that many a one hath had his heart in keeping fortie, fiftie, threescore yeeres,
For hence it comes to pass that many a one hath had his heart in keeping fortie, fiftie, threescore Years,
c-acp av pn31 vvz pc-acp vvi cst d dt pi vhz vhd po31 n1 p-acp vvg crd, crd, crd n2,
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1884
and more, and yet is not acquainted with it;
and more, and yet is not acquainted with it;
cc av-dc, cc av vbz xx vvn p-acp pn31;
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1885
and all because this craft hath kept it at the Priscillianists locke, Tu omnes, te nemo;
and all Because this craft hath kept it At the Priscillianists lock, Tu omnes, te nemo;
cc d c-acp d n1 vhz vvn pn31 p-acp dt n2 vvi, fw-la fw-la, fw-la np1;
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1886
It affects to be a searcher of all men, no man is allowed to come aboard of it;
It affects to be a searcher of all men, no man is allowed to come aboard of it;
pn31 vvz pc-acp vbi dt n1 pp-f d n2, dx n1 vbz vvn pc-acp vvi a-acp pp-f pn31;
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1887
And if a man whether out of curiositie, or conscience, bee desirous to inquire into it (as it is a shame for a man to be a stranger at home;
And if a man whither out of curiosity, or conscience, be desirous to inquire into it (as it is a shame for a man to be a stranger At home;
cc cs dt n1 cs av pp-f n1, cc n1, vbb j pc-acp vvi p-acp pn31 (c-acp pn31 vbz dt n1 p-acp dt n1 pc-acp vbi dt n1 p-acp n1-an;
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1888
Know ye not your owne heart; Know you not your own heart;
vvb pn22 xx po22 d n1;
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1889
saith the Apostle;) it casts it selfe, Proteus - like, into so many formes, that it is very hard to apprehend it.
Says the Apostle;) it Cast it self, Proteus - like, into so many forms, that it is very hard to apprehend it.
vvz dt n1;) pn31 vvz pn31 n1, np1 - zz, p-acp av d n2, cst pn31 vbz av j pc-acp vvi pn31.
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1890
One while the man hath no heart, (NONLATINALPHABET) saith Salomon; Then hee hath (NONLATINALPHABET) an heart,
One while the man hath no heart, () Says Solomon; Then he hath () an heart,
pi cs dt n1 vhz dx n1, () vvz np1; av pns31 vhz () dt n1,
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1891
and an heart, saith Dauid; and one of his hearts contradicts another;
and an heart, Says David; and one of his hearts contradicts Another;
cc dt n1, vvz np1; cc crd pp-f po31 n2 vvz j-jn;
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1892
and then how knowes he whether to beleeue? And what certainty, what safety can it bee for a man to liue vnacquainted with himselfe? Of this vnacquaintance,
and then how knows he whither to believe? And what certainty, what safety can it be for a man to live unacquainted with himself? Of this unacquaintance,
cc av q-crq vvz pns31 c-crq pc-acp vvi? cc q-crq n1, r-crq n1 vmb pn31 vbi p-acp dt n1 pc-acp vvi j p-acp px31? pp-f d n1,
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1893
secondly, arises a dangerous mesprison of a mans selfe, in the nature and quantity of his sinne, in the quality of his repentance, in his peace and intirenesse with God, in his right to heauen,
secondly, arises a dangerous mesprison of a men self, in the nature and quantity of his sin, in the quality of his Repentance, in his peace and Entireness with God, in his right to heaven,
ord, vvz dt j vvb pp-f dt ng1 n1, p-acp dt n1 cc n1 pp-f po31 n1, p-acp dt n1 pp-f po31 n1, p-acp po31 n1 cc n1 p-acp np1, p-acp po31 n-jn p-acp n1,
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1894
and (in a word) in his whole spirituall estate.
and (in a word) in his Whole spiritual estate.
cc (p-acp dt n1) p-acp po31 j-jn j n1.
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1895
Of this mes-prison, thirdly, arises a fearefull disappointment of all his hopes, and a plunging into vnauoidable torments:
Of this mesprison, Thirdly, arises a fearful disappointment of all his hope's, and a plunging into unavoidable torments:
pp-f d n1, ord, vvz dt j n1 pp-f d po31 n2, cc dt vvg p-acp j n2:
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1896
Wherein it is miserable to see, how cunningly the traiterous hearts of many men beare them in hand all their liues long;
Wherein it is miserable to see, how cunningly the traitorous hearts of many men bear them in hand all their lives long;
c-crq pn31 vbz j pc-acp vvi, c-crq av-jn dt j n2 pp-f d n2 vvb pno32 p-acp n1 d po32 n2 av-j;
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1897
soothing them in all their courses, promising them successe in all their waies, securing them from feare of euills, assuring them of the fauour of God,
soothing them in all their courses, promising them success in all their ways, securing them from Fear of evils, assuring them of the favour of God,
vvg pno32 p-acp d po32 n2, vvg pno32 n1 p-acp d po32 n2, vvg pno32 p-acp n1 pp-f n2-jn, vvg pno32 pp-f dt n1 pp-f np1,
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1898
and possession of heauen (as some fond Bigot would bragge of his Bull, or Medall, or Agnus Dei; or as those Priests that Gerson taxes, who made the people beleeue that the Masse was good for the eye-sight,
and possession of heaven (as Some found Bigot would brag of his Bull, or Medal, or Agnus Dei; or as those Priests that Gerson Taxes, who made the people believe that the Mass was good for the eyesight,
cc n1 pp-f n1 (c-acp d j np1 vmd vvi pp-f po31 n1, cc n1, cc np1 fw-la; cc c-acp d n2 cst np1 vvz, r-crq vvd dt n1 vvb d dt n1 vbds j p-acp dt n1,
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1899
for the mawe, for bodily health, and preseruation) till they come to their death-beds;
for the maw, for bodily health, and preservation) till they come to their deathbeds;
p-acp dt n1, p-acp j n1, cc n1) c-acp pns32 vvb p-acp po32 n2;
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1900
But then when they come to call forth the comforts they must trust to, they finde them like to some vnfaithfull Captaine, that hath all the while in Garrison filled his purse with dead paies,
But then when they come to call forth the comforts they must trust to, they find them like to Some unfaithful Captain, that hath all the while in Garrison filled his purse with dead pays,
cc-acp av c-crq pns32 vvb pc-acp vvi av dt n2 pns32 vmb vvi p-acp, pns32 vvb pno32 av-j p-acp d j n1, cst vhz d dt n1 p-acp n1 vvd po31 n1 p-acp j vvz,
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1901
and made vp the number of his companies with borrowed men; and in time of ease shewed faire;
and made up the number of his companies with borrowed men; and in time of ease showed fair;
cc vvd a-acp dt n1 pp-f po31 n2 p-acp j-vvn n2; cc p-acp n1 pp-f n1 vvd j;
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1902
but when hee is called forth by a sudden alarum, bewraies his shame and weaknesse, and failes his Generall when hee hath most need of him;
but when he is called forth by a sudden alarm, bewrays his shame and weakness, and fails his General when he hath most need of him;
cc-acp c-crq pns31 vbz vvn av p-acp dt j n1, vvz po31 n1 cc n1, cc vvz po31 n1 c-crq pns31 vhz av-ds n1 pp-f pno31;
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1903
right thus doe the perfidious hearts of many, after all the glorious bragges of their security, on the bed of their last reckoning, finde nothing but a cold despaire,
right thus do the perfidious hearts of many, After all the glorious brags of their security, on the Bed of their last reckoning, find nothing but a cold despair,
av-jn av vdb dt j n2 pp-f d, c-acp d dt j n2 pp-f po32 n1, p-acp dt n1 pp-f po32 ord n-vvg, vvb pix cc-acp dt j-jn n1,
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1904
and a wofull horror of conscience;
and a woeful horror of conscience;
cc dt j n1 pp-f n1;
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1905
and therefore too iustly may their hearts say to them, as the heart of Appollodorus the Tyrant seemed to say vnto him;
and Therefore too justly may their hearts say to them, as the heart of Appollodorus the Tyrant seemed to say unto him;
cc av av av-j vmb po32 n2 vvb p-acp pno32, c-acp dt n1 pp-f np1 dt n1 vvd pc-acp vvi p-acp pno31;
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1906
who dreamed one night that hee was fleaed by the Scythians, and boyled in a Caldron;
who dreamed one night that he was flayed by the Scythians, and boiled in a Caldron;
r-crq vvd crd n1 cst pns31 vbds vvn p-acp dt njp2, cc j-vvn p-acp dt n1;
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1907
and that his heart spake to him out of the kettle (NONLATINALPHABET) It is I that haue drawne thee to all this.
and that his heart spoke to him out of the kettle () It is I that have drawn thee to all this.
cc cst po31 n1 vvd p-acp pno31 av pp-f dt n1 () pn31 vbz pns11 cst vhb vvn pno21 p-acp d d.
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1908
Certainly neuer man was, or shall bee frying in hell, but cries out of his owne heart,
Certainly never man was, or shall be frying in hell, but cries out of his own heart,
av-j av n1 vbds, cc vmb vbi vvg p-acp n1, cc-acp vvz av pp-f po31 d n1,
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1909
and accuses that deceitfull peece as guilty of all his torment:
and accuses that deceitful piece as guilty of all his torment:
cc vvz d j n1 c-acp j pp-f d po31 n1:
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1910
For let Satan be neuer so malicious, and all the world neuer so parasiticall, yet if his owne heart had beene true to him;
For let Satan be never so malicious, and all the world never so parasitical, yet if his own heart had been true to him;
c-acp vvd np1 vbi av av j, cc d dt n1 av-x av j, av cs po31 d n1 vhd vbn j p-acp pno31;
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1911
none of these could haue hurt him.
none of these could have hurt him.
pix pp-f d vmd vhi vvn pno31.
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1912
Let the rest of our enemies doe their worst, onely from the euill of our owne hearts, good Lord deliuer vs. It were now time for our thoughts to dwell a little vpon the meditation, and deploration of our owne danger and misery, who are euery way so inuironed with subtlety.
Let the rest of our enemies do their worst, only from the evil of our own hearts, good Lord deliver us It were now time for our thoughts to dwell a little upon the meditation, and deploration of our own danger and misery, who Are every Way so environed with subtlety.
vvb dt n1 pp-f po12 n2 vdb po32 js, av-j p-acp dt n-jn pp-f po12 d n2, j n1 vvb pno12 pn31 vbdr av n1 p-acp po12 n2 pc-acp vvi dt j p-acp dt n1, cc n1 pp-f po12 d n1 cc n1, r-crq vbr d n1 av vvn p-acp n1.
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1913
If we looke at Satan, his old title is, that old Serpent; who must needs therefore now, by so long time and experience, bee both more old and more Serpent.
If we look At Satan, his old title is, that old Serpent; who must needs Therefore now, by so long time and experience, be both more old and more Serpent.
cs pns12 vvb p-acp np1, po31 j n1 vbz, cst j n1; r-crq vmb av av av, p-acp av j n1 cc n1, vbb d dc j cc dc n1.
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1914
If we looke at sin, it is as crafty as he; Lest any of you be hardened through the deceitfulnesse of sinne:
If we look At since, it is as crafty as he; Lest any of you be hardened through the deceitfulness of sin:
cs pns12 vvb p-acp n1, pn31 vbz a-acp j c-acp pns31; cs d pp-f pn22 vbb vvn p-acp dt n1 pp-f n1:
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1915
If at our owne hearts, wee heare (that which wee may feele) that the heart is deceitfull aboue all things.
If At our own hearts, we hear (that which we may feel) that the heart is deceitful above all things.
cs p-acp po12 d n2, pns12 vvb (cst r-crq pns12 vmb vvi) d dt n1 vbz j p-acp d n2.
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1916
Oh wretched men that we are, how are wee beset with Impostors on all hands; If it were more seasonable for vs to bewaile our estate;
O wretched men that we Are, how Are we beset with Impostors on all hands; If it were more seasonable for us to bewail our estate;
uh j n2 cst pns12 vbr, q-crq vbr pns12 vvn p-acp n2 p-acp d n2; cs pn31 vbdr av-dc j p-acp pno12 pc-acp vvi po12 n1;
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1917
than to seeke the redresse of it;
than to seek the redress of it;
cs pc-acp vvi dt n1 pp-f pn31;
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1918
But since it is not so much worth our labour to know how deepe the pit is, into which wee are fallen,
But since it is not so much worth our labour to know how deep the pit is, into which we Are fallen,
cc-acp c-acp pn31 vbz xx av av-d j po12 n1 pc-acp vvi c-crq av-jn dt n1 vbz, p-acp r-crq pns12 vbr vvn,
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1919
as how to come out of it, heare rather (I beseech you) for a conclusion,
as how to come out of it, hear rather (I beseech you) for a conclusion,
c-acp c-crq pc-acp vvi av pp-f pn31, vvb av (pns11 vvb pn22) p-acp dt n1,
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1920
how wee may auoid the danger of the deceit of our false heart; euen iust so as wee would preuent the nimble feats of some cheating Iugler;
how we may avoid the danger of the deceit of our false heart; even just so as we would prevent the nimble feats of Some cheating Juggler;
c-crq pns12 vmb vvi dt n1 pp-f dt n1 pp-f po12 j n1; av j av c-acp pns12 vmd vvi dt j n2 pp-f d vvg n1;
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1921
Search him, watch him, Trust him not. Looke well into his hands, pockets, boxes, sleeues, yea, vnder his very tongue it selfe;
Search him, watch him, Trust him not. Look well into his hands, pockets, boxes, sleeves, yea, under his very tongue it self;
vvb pno31, vvb pno31, vvb pno31 xx. vvb av p-acp po31 n2, n2, n2, n2, uh, p-acp po31 j n1 pn31 n1;
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1922
There is no fraud so secret, but may be descried; were our hearts as crafty as the deuill himselfe, they may be found out;
There is no fraud so secret, but may be descried; were our hearts as crafty as the Devil himself, they may be found out;
pc-acp vbz dx n1 av j-jn, cc-acp vmb vbi vvn; vbdr po12 n2 p-acp j c-acp dt n1 px31, pns32 vmb vbi vvn av;
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1923
Wee are not ignorant (saith Saint Paul ) of Satans deuices; much more then may we know our owne;
we Are not ignorant (Says Faint Paul) of Satan devices; much more then may we know our own;
pns12 vbr xx j (vvz j np1) pp-f npg1 n2; av-d av-dc cs vmb pns12 vvb po12 d;
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1924
Were the hearts of men (as Salomon speakes of Kings) like vnto deepe waters, they haue a bottome; and may bee fathomed;
Were the hearts of men (as Solomon speaks of Kings) like unto deep waters, they have a bottom; and may be fathomed;
vbdr dt n2 pp-f n2 (c-acp np1 vvz pp-f n2) av-j p-acp j-jn n2, pns32 vhb dt n1; cc vmb vbi vvn;
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1925
Were they as darke as hell it selfe, and neuer so full of windings, and blinde waies,
Were they as dark as hell it self, and never so full of windings, and blind ways,
vbdr pns32 p-acp j c-acp n1 pn31 n1, cc av-x av j pp-f n2-vvg, cc j n2,
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1926
and obscure turnings, doe but take the lanthorne of Gods law in your hand, and you shall easily finde all the false and foule corners of them;
and Obscure turnings, doe but take the lanthorn of God's law in your hand, and you shall Easily find all the false and foul corners of them;
cc j n2-vvg, n1 p-acp vvi dt n1 pp-f npg1 n1 p-acp po22 n1, cc pn22 vmb av-j vvi d dt j cc j n2 pp-f pno32;
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1927
As Dauid saith of the Sun, nothing is hid from the light thereof; Proue your selues, saith the Apostle;
As David Says of the Sun, nothing is hid from the Light thereof; Prove your selves, Says the Apostle;
c-acp np1 vvz pp-f dt n1, pix vbz vvn p-acp dt n1 av; vvb po22 n2, vvz dt n1;
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1928
It is hard if falshood be so constant to it selfe that by many questions it bee not tripped: Where this duty is slackned;
It is hard if falsehood be so constant to it self that by many questions it be not tripped: Where this duty is slackened;
pn31 vbz j cs n1 vbb av j p-acp pn31 n1 cst p-acp d n2 pn31 vbb xx vvn: c-crq d n1 vbz vvd;
(714) sermon (DIV1)
113
Image 267
1929
it is no wonder if the heart bee ouer-run with spirituall fraud; Often priuy searches scarre away vagrant and disorderly persons;
it is no wonder if the heart be overrun with spiritual fraud; Often privy Searches scar away vagrant and disorderly Persons;
pn31 vbz dx n1 cs dt n1 vbi vvn p-acp j n1; av j n2 vvb av j cc j n2;
(714) sermon (DIV1)
113
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1930
where no inquiry is made, is a fit harbour for them;
where no inquiry is made, is a fit harbour for them;
c-crq dx n1 vbz vvn, vbz dt j n1 p-acp pno32;
(714) sermon (DIV1)
113
Image 267
1931
If yee would not haue your hearts, therefore, become the lawlesse Ordinaries of vncleane spirits, search them oft;
If ye would not have your hearts, Therefore, become the lawless Ordinaries of unclean spirits, search them oft;
cs pn22 vmd xx vhi po22 n2, av, vvb dt j n2-j pp-f j n2, vvb pno32 av;
(714) sermon (DIV1)
113
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1932
Leaue not a straw vnshaken to finde out these Labanish Teraphim that are stollen, and hid within vs,
Leave not a straw unshaken to find out these Labanish Teraphim that Are stolen, and hid within us,
vvb xx dt n1 j-vvn pc-acp vvi av d jp np1 cst vbr vvn, cc vvd p-acp pno12,
(714) sermon (DIV1)
113
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1933
And, when we haue searched our best, if we feare there are yet some vnknowne euills lurking within vs (as the man after Gods owne heart prayes against secret sinnes) let vs call him in that cannot be deceiued;
And, when we have searched our best, if we Fear there Are yet Some unknown evils lurking within us (as the man After God's own heart prays against secret Sins) let us call him in that cannot be deceived;
cc, c-crq pns12 vhb vvn po12 js, cs pns12 vvb pc-acp vbr av d j n2-jn vvg p-acp pno12 (c-acp dt n1 p-acp n2 d n1 vvz p-acp j-jn n2) vvb pno12 vvi pno31 p-acp cst vmbx vbi vvn;
(714) sermon (DIV1)
113
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1934
and say to God with the Psalmist, Search thou me, ô Lord, and trie mee;
and say to God with the Psalmist, Search thou me, o Lord, and try me;
cc vvb p-acp np1 p-acp dt n1, vvb pns21 pno11, uh n1, cc vvb pno11;
(714) sermon (DIV1)
113
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1935
Oh let vs yeeld our selues ouer to bee ransackt by that all-seeing eye, and effectuall hand of the Almighty.
O let us yield our selves over to be ransacked by that All-seeing eye, and effectual hand of the Almighty.
uh vvb pno12 vvi po12 n2 a-acp pc-acp vbi vvn p-acp d j n1, cc j n1 pp-f dt j-jn.
(714) sermon (DIV1)
113
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1936
All our daubing, and cogging, and packing, and shuffling lies open before him, and he onely can make the heart ashamed of it selfe.
All our daubing, and cogging, and packing, and shuffling lies open before him, and he only can make the heart ashamed of it self.
av-d po12 vvg, cc j-vvg, cc vvg, cc n-vvg vvz j p-acp pno31, cc pns31 av-j vmb vvi dt n1 j pp-f pn31 n1.
(714) sermon (DIV1)
113
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1937
And when our hearts are once stript naked, and carefully searcht, let our eyes be euer fixedly bent vpon their conueyances, and inclinations;
And when our hearts Are once stripped naked, and carefully searched, let our eyes be ever fixedly bent upon their conveyances, and inclinations;
cc c-crq po12 n2 vbr a-acp vvn j, cc av-j vvn, vvb po12 n2 vbb av av-vvn vvn p-acp po32 n2, cc n2;
(714) sermon (DIV1)
114
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1938
If we search and watch not, we may be safe for the present, long we cannot;
If we search and watch not, we may be safe for the present, long we cannot;
cs pns12 vvb cc vvb xx, pns12 vmb vbi j p-acp dt j, av-j pns12 vmbx;
(714) sermon (DIV1)
114
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1939
for our eye is no sooner off, than the heart is busie in some practise of falshood;
for our eye is no sooner off, than the heart is busy in Some practice of falsehood;
c-acp po12 n1 vbz av-dx av-c vvn, cs dt n1 vbz j p-acp d n1 pp-f n1;
(714) sermon (DIV1)
114
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1940
It is well if it forbeare whiles we looke on, for The thoughts of mans heart are only euill continually;
It is well if it forbear while we look on, for The thoughts of men heart Are only evil continually;
pn31 vbz n1 cs pn31 vvb cs pns12 vvb a-acp, p-acp dt n2 pp-f ng1 n1 vbr av-j j-jn av-j;
(714) sermon (DIV1)
114
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1941
and many a heart is like some bold and cunning theefe, that lookes a man in the face, and cuts his purse:
and many a heart is like Some bold and cunning thief, that looks a man in the face, and cuts his purse:
cc d dt n1 vbz av-j d j cc j-jn n1, cst vvz dt n1 p-acp dt n1, cc vvz po31 n1:
(714) sermon (DIV1)
114
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1942
But surely, if there be any guardian of the soule, it is the eye; The wise mans eye (saith Solomon) is in his head;
But surely, if there be any guardian of the soul, it is the eye; The wise men eye (Says Solomon) is in his head;
cc-acp av-j, cs pc-acp vbb d n1 pp-f dt n1, pn31 vbz dt n1; dt j ng1 n1 (vvz np1) vbz p-acp po31 n1;
(714) sermon (DIV1)
114
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1943
doubtlesse, on purpose to looke into his heart: My sonne, aboue all keepings keepe thy heart, saith he;
doubtless, on purpose to look into his heart: My son, above all keepings keep thy heart, Says he;
av-j, p-acp n1 pc-acp vvi p-acp po31 n1: po11 n1, p-acp d n2-vvg vvi po21 n1, vvz pns31;
(714) sermon (DIV1)
114
Image 267
1944
If we doe not dogge our hearts then in all our wayes, but suffer our selues to lose the sight of them, they run wilde,
If we do not dog our hearts then in all our ways, but suffer our selves to loose the sighed of them, they run wild,
cs pns12 vdb xx n1 po12 n2 av p-acp d po12 n2, cc-acp vvb po12 n2 pc-acp vvi dt n1 pp-f pno32, pns32 vvb j,
(714) sermon (DIV1)
114
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1945
and we shall not recouer them till after many slippery tricks on their parts, and much repentance on ours.
and we shall not recover them till After many slippery tricks on their parts, and much Repentance on ours.
cc pns12 vmb xx vvi pno32 p-acp p-acp d j n2 p-acp po32 n2, cc d n1 p-acp png12.
(714) sermon (DIV1)
114
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1946
Alas, how little is this regarded in the world? wherein the most take no keepe of their soules,
Alas, how little is this regarded in the world? wherein the most take no keep of their Souls,
np1, c-crq j vbz d vvn p-acp dt n1? c-crq dt av-ds vvi dx n1 pp-f po32 n2,
(714) sermon (DIV1)
114
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1947
but suffer themselues to run after the wayes of their owne hearts, without obseruation, without controlement;
but suffer themselves to run After the ways of their own hearts, without observation, without controlment;
cc-acp vvb px32 pc-acp vvi p-acp dt n2 pp-f po32 d n2, p-acp n1, p-acp n1;
(714) sermon (DIV1)
114
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1948
What should I say of these men, but that they would faine be deceiued, and perish? For after this loose licentiousnesse (without the great mercy of God) they neuer set eye more vpon their hearts, till they see them either fearfully intoyled in the present iudgements of God,
What should I say of these men, but that they would feign be deceived, and perish? For After this lose licentiousness (without the great mercy of God) they never Set eye more upon their hearts, till they see them either fearfully intoyled in the present Judgments of God,
q-crq vmd pns11 vvi pp-f d n2, cc-acp cst pns32 vmd av-j vbi vvn, cc vvi? p-acp p-acp d j n1 (p-acp dt j n1 pp-f np1) pns32 av vvd n1 av-dc p-acp po32 n2, c-acp pns32 vvb pno32 d av-j vvn p-acp dt j n2 pp-f np1,
(714) sermon (DIV1)
114
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1949
or fast chained in the pit of hell, in the torments of finall condemnation. Thirdly, If our searches and watches should faile vs, we are sure our distrust cannot;
or fast chained in the pit of hell, in the torments of final condemnation. Thirdly, If our Searches and watches should fail us, we Are sure our distrust cannot;
cc av-j vvn p-acp dt n1 pp-f n1, p-acp dt n2 pp-f j n1. ord, cs po12 n2 cc n2 vmd vvi pno12, pns12 vbr av-j po12 n1 vmbx;
(714) sermon (DIV1)
114
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1950
It is not possible our heart should deceiue vs, if we trust it not; Wee carry a remedie within vs of others fraud;
It is not possible our heart should deceive us, if we trust it not; we carry a remedy within us of Others fraud;
pn31 vbz xx j po12 n1 vmd vvi pno12, cs pns12 vvb pn31 xx; pns12 vvb dt n1 p-acp pno12 pp-f n2-jn n1;
(714) sermon (DIV1)
115
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1951
and why not of our owne? The Italians not vnwisely pray God (in their knowne prouerbe) to deliuer them from whom they trust;
and why not of our own? The Italians not unwisely pray God (in their known proverb) to deliver them from whom they trust;
cc q-crq xx pp-f po12 d? dt njp2 xx av-j vvi np1 (p-acp po32 j-vvn n1) pc-acp vvi pno32 p-acp ro-crq pns32 vvb;
(714) sermon (DIV1)
115
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1952
for wee are obnoxious to those we relie vpon, but nothing can leese that which it had not;
for we Are obnoxious to those we rely upon, but nothing can lose that which it had not;
c-acp pns12 vbr j p-acp d pns12 vvi p-acp, cc-acp pix vmb vvi d r-crq pn31 vhd xx;
(714) sermon (DIV1)
115
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1953
Distrust therefore can neuer be disappointed:
Distrust Therefore can never be disappointed:
vvb av vmb av-x vbi vvn:
(714) sermon (DIV1)
115
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1954
If our hearts then shall promise vs ought (as it hath learned to profer largely, of him that said, All these will I giue thee ) although with vowes and oathes, aske for his assurances;
If our hearts then shall promise us ought (as it hath learned to proffer largely, of him that said, All these will I give thee) although with vows and Oaths, ask for his assurances;
cs po12 n2 av vmb vvi pno12 pi (c-acp pn31 vhz vvn p-acp n1 av-j, pp-f pno31 cst vvd, d d vmb pns11 vvi pno21) cs p-acp n2 cc n2, vvb p-acp po31 n2;
(714) sermon (DIV1)
115
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1955
if he cannot fetch them from the euidences of God, trust him not: If he shall report ought to vs, aske for his witnesses;
if he cannot fetch them from the evidences of God, trust him not: If he shall report ought to us, ask for his Witnesses;
cs pns31 vmbx vvi pno32 p-acp dt n2 pp-f np1, vvb pno31 xx: cs pns31 vmb vvi pi p-acp pno12, vvb p-acp po31 n2;
(714) sermon (DIV1)
115
Image 267
1956
if hee cannot produce them from the records of God, trust him not: If he shall aduise vs ought, aske for his warrant;
if he cannot produce them from the records of God, trust him not: If he shall advise us ought, ask for his warrant;
cs pns31 vmbx vvi pno32 p-acp dt n2 pp-f np1, vvb pno31 xx: cs pns31 vmb vvi pno12 pi, vvb p-acp po31 n1;
(714) sermon (DIV1)
115
Image 267
1957
if he cannot fetch it from the Oracles of God, trust him not;
if he cannot fetch it from the Oracles of God, trust him not;
cs pns31 vmbx vvi pn31 p-acp dt n2 pp-f np1, vvb pno31 xx;
(714) sermon (DIV1)
115
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1958
And in all things so beare our selues to our heart, as those that thinke they liue amongst theeues and cozeners; euer iealously and suspiciously;
And in all things so bear our selves to our heart, as those that think they live among thieves and cozeners; ever jealously and suspiciously;
cc p-acp d n2 av vvb po12 n2 p-acp po12 n1, c-acp d cst vvb pns32 vvb p-acp n2 cc n2; av av-j cc av-j;
(714) sermon (DIV1)
115
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1959
taking nothing of their word, scarce daring to trust our owne senses; making sure worke in all matters of their transactions.
taking nothing of their word, scarce daring to trust our own Senses; making sure work in all matters of their transactions.
vvg pix pp-f po32 n1, av-j vvg pc-acp vvi po12 d n2; vvg j n1 p-acp d n2 pp-f po32 n2.
(714) sermon (DIV1)
115
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1960
I know I speake to wise men, whose counsell is wont to be asked, and followed, in matter of the assurances of estates;
I know I speak to wise men, whose counsel is wont to be asked, and followed, in matter of the assurances of estates;
pns11 vvb pns11 vvb p-acp j n2, rg-crq n1 vbz j pc-acp vbi vvn, cc vvd, p-acp n1 pp-f dt n2 pp-f n2;
(714) sermon (DIV1)
115
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1961
whose wisdome is frequently imployed in the triall, euiction, dooming of malefactors:
whose Wisdom is frequently employed in the trial, eviction, dooming of malefactors:
rg-crq n1 vbz av-j vvn p-acp dt n1, n1, vvg pp-f n2:
(714) sermon (DIV1)
115
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1962
Alas, what shall it auaile you that you can aduise for the preuention of others fraud,
Alas, what shall it avail you that you can advise for the prevention of Others fraud,
uh, q-crq vmb pn31 vvi pn22 cst pn22 vmb vvi p-acp dt n1 pp-f n2-jn n1,
(714) sermon (DIV1)
115
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1963
if in the meane time you suffer your selues to be cozened at home? What comfort can you finde in publike seruice to the state against offenders,
if in the mean time you suffer your selves to be cozened At home? What Comfort can you find in public service to the state against offenders,
cs p-acp dt j n1 pn22 vvb po22 n2 pc-acp vbi vvn p-acp n1-an? q-crq n1 vmb pn22 vvi p-acp j n1 p-acp dt n1 p-acp n2,
(714) sermon (DIV1)
115
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1964
if you should carry a fraudulent and wicked heart in your owne bosomes? There is one aboue whom we may trust, whose word is more firme than heauen;
if you should carry a fraudulent and wicked heart in your own bosoms? There is one above whom we may trust, whose word is more firm than heaven;
cs pn22 vmd vvi dt j cc j n1 p-acp po22 d n2? pc-acp vbz pi p-acp ro-crq pns12 vmb vvi, rg-crq n1 vbz av-dc j cs n1;
(714) sermon (DIV1)
115
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1965
When heauen shall passe, that shall stand; It is no trusting ought besides, any further than he giues his word for it.
When heaven shall pass, that shall stand; It is no trusting ought beside, any further than he gives his word for it.
c-crq n1 vmb vvi, cst vmb vvi; pn31 vbz dx n-vvg pi p-acp, d jc cs pns31 vvz po31 n1 p-acp pn31.
(714) sermon (DIV1)
115
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1966
Mans Epithet is, Homo mendax, and his best part, the hearts, deceitfull. Alas, what shall we thinke,
men Epithet is, Homo mendax, and his best part, the hearts, deceitful. Alas, what shall we think,
ng1 n1 vbz, fw-la fw-la, cc po31 js n1, dt n2, j. uh, q-crq vmb pns12 vvi,
(714) sermon (DIV1)
115
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1967
or say of the condition of those men, which neuer follow any other aduice than what they take of their owne heart? Such are the most;
or say of the condition of those men, which never follow any other Advice than what they take of their own heart? Such Are the most;
cc vvb pp-f dt n1 pp-f d n2, r-crq av-x vvb d j-jn n1 cs q-crq pns32 vvb pp-f po32 d n1? d vbr dt av-ds;
(714) sermon (DIV1)
115
Image 267
1968
that make not Gods Law of their counsell; As Esay said of Israel, Abijt vagus in via cordis sui:
that make not God's Law of their counsel; As Isaiah said of Israel, Abijah vagus in via Cordis sui:
cst vvb xx npg1 n1 pp-f po32 n1; c-acp np1 vvd pp-f np1, np1 n1 p-acp fw-la fw-la fw-la:
(714) sermon (DIV1)
115
Image 267
1969
Surely they are not more sure they haue an heart, than that they shall be deceiued with it, and betraied vnto death;
Surely they Are not more sure they have an heart, than that they shall be deceived with it, and betrayed unto death;
av-j pns32 vbr xx av-dc j pns32 vhb dt n1, cs cst pns32 vmb vbi vvn p-acp pn31, cc vvn p-acp n1;
(714) sermon (DIV1)
115
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1970
Of them may I say, as Salomon doth of the wanton foole, that followes an harlot;
Of them may I say, as Solomon does of the wanton fool, that follows an harlot;
pp-f pno32 vmb pns11 vvb, c-acp np1 vdz pp-f dt j-jn n1, cst vvz dt n1;
(714) sermon (DIV1)
115
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1971
Thus with her great craft she caused him to yeeld, and with her flattering lips she intised him: Thus with her great craft she caused him to yield, and with her flattering lips she enticed him:
av p-acp po31 j n1 pns31 vvd pno31 pc-acp vvi, cc p-acp po31 j-vvg n2 pns31 vvd pno31:
(714) sermon (DIV1)
115
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1972
And he followed her straight wayes, as an Oxe that goes to the slaughter, or as a foole to the stocks for correction. And he followed her straight ways, as an Ox that Goes to the slaughter, or as a fool to the stocks for correction.
cc pns31 vvd po31 j n2, c-acp dt n1 cst vvz p-acp dt n1, cc p-acp dt n1 p-acp dt n2 p-acp n1.
(714) sermon (DIV1)
115
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1973
Oh then, deare Christians, as euer yee desire to auoid that direfull slaughter-house of hell, those wailings,
O then, deer Christians, as ever ye desire to avoid that direful slaughterhouse of hell, those wailings,
uh av, j-jn np1, c-acp av pn22 vvb pc-acp vvi d j n1 pp-f n1, d n2-vvg,
(714) sermon (DIV1)
115
Image 267
1974
and gnashings, and gnawings, and euerlasting burnings, looke carefully to your owne hearts;
and gnashings, and gnawings, and everlasting burnings, look carefully to your own hearts;
cc n2-vvg, cc n2-vvg, cc j n2, vvb av-j p-acp po22 d n2;
(714) sermon (DIV1)
115
Image 267
1975
and what euer suggestions they shall make vnto you, trust them not, till you haue tried them by that vnfaileable rule of righteousnesse, the royall law of your Maker, which can no more deceiue you than your hearts can free you from deceit.
and what ever suggestions they shall make unto you, trust them not, till you have tried them by that vnfaileable Rule of righteousness, the royal law of your Maker, which can no more deceive you than your hearts can free you from deceit.
cc q-crq av n2 pns32 vmb vvi p-acp pn22, vvb pno32 xx, c-acp pn22 vhb vvn pno32 p-acp d j n1 pp-f n1, dt j n1 pp-f po22 n1, r-crq vmb av-dx av-dc vvi pn22 cs po22 n2 vmb vvi pn22 p-acp n1.
(714) sermon (DIV1)
115
Image 267
1976
Lastly, that wee may auoid not onely the euents, but the very enterprises of this deceit, let vs countermine the subtill workings of the heart.
Lastly, that we may avoid not only the events, but the very enterprises of this deceit, let us countermine the subtle workings of the heart.
ord, cst pns12 vmb vvi xx av-j dt n2, cc-acp dt j n2 pp-f d n1, vvb pno12 vvi dt j n2 pp-f dt n1.
(714) sermon (DIV1)
116
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1977
Our Sauiour hath bidden vs be wise as Serpents;
Our Saviour hath bidden us be wise as Serpents;
po12 n1 vhz vvn pno12 vbi j c-acp n2;
(714) sermon (DIV1)
116
Image 267
1978
What should be wise but the heart? And can the heart be wiser than it selfe? Can the wisdome of the heart remedie the craft of the heart? Certainly it may.
What should be wise but the heart? And can the heart be Wiser than it self? Can the Wisdom of the heart remedy the craft of the heart? Certainly it may.
q-crq vmd vbi j p-acp dt n1? cc vmb dt n1 vbb jc cs pn31 n1? vmb dt n1 pp-f dt n1 n1 dt n1 pp-f dt n1? av-j pn31 vmb.
(714) sermon (DIV1)
116
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1979
There are two men in euery regenerate brest, the old and the new;
There Are two men in every regenerate breast, the old and the new;
pc-acp vbr crd n2 p-acp d j-vvn n1, dt j cc dt j;
(714) sermon (DIV1)
116
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1980
And of these (as they are euer plotting against each other) wee must take the better side,
And of these (as they Are ever plotting against each other) we must take the better side,
cc pp-f d (c-acp pns32 vbr av vvg p-acp d n-jn) pns12 vmb vvi dt jc n1,
(714) sermon (DIV1)
116
Image 267
1981
and labour that the new man, by being more wise in God, may out-strip the old:
and labour that the new man, by being more wise in God, may outstrip the old:
cc n1 cst dt j n1, p-acp vbg av-dc j p-acp np1, vmb vvi dt j:
(714) sermon (DIV1)
116
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1982
And how shall that be done? If we would dispossesse the strong man that keepes the house, our Sauiour bids vs bring in a stronger than hee;
And how shall that be done? If we would dispossess the strong man that keeps the house, our Saviour bids us bring in a Stronger than he;
cc q-crq vmb d vbi vdn? cs pns12 vmd vvi dt j n1 cst vvz dt n1, po12 n1 vvz pno12 vvi p-acp dt jc cs pns31;
(714) sermon (DIV1)
116
Image 267
1983
and if we would ouer-reach the subtiltie of the old man, yea, the old Serpent, bring in a wiser than he,
and if we would overreach the subtlety of the old man, yea, the old Serpent, bring in a Wiser than he,
cc cs pns12 vmd vvi dt n1 pp-f dt j n1, uh, dt j n1, vvb p-acp dt jc cs pns31,
(714) sermon (DIV1)
116
Image 267
1984
euen the Spirit of God, the God of wisdome; If we would haue Achitophels wicked counsels crossed, set vp an Hushai within vs:
even the Spirit of God, the God of Wisdom; If we would have Achitophels wicked Counsels crossed, Set up an Hushai within us:
av-j dt n1 pp-f np1, dt n1 pp-f n1; cs pns12 vmd vhi npg1 j n2 vvn, vvn a-acp dt np1 p-acp pno12:
(714) sermon (DIV1)
116
Image 267
1985
The foolishnesse of God is wiser than the wisdome of men. Could we but settle God within vs, our craftie hearts would be out of countenance,
The foolishness of God is Wiser than the Wisdom of men. Could we but settle God within us, our crafty hearts would be out of countenance,
dt n1 pp-f np1 vbz jc cs dt n1 pp-f n2. vmd pns12 p-acp vvi np1 p-acp pno12, po12 j n2 vmd vbi av pp-f n1,
(714) sermon (DIV1)
116
Image 267
1986
and durst not offer to play any of their deluding tricks before him from whom nothing is hid;
and durst not offer to play any of their deluding tricks before him from whom nothing is hid;
cc vvd xx vvi pc-acp vvi d pp-f po32 j-vvg n2 p-acp pno31 p-acp ro-crq pix vbz vvn;
(714) sermon (DIV1)
116
Image 267
1987
and if they could be so impudently presumptuous, yet they should be so soone controlled in their first motions, that there would be more danger of their confusion, than of our deceit.
and if they could be so impudently presumptuous, yet they should be so soon controlled in their First motions, that there would be more danger of their confusion, than of our deceit.
cc cs pns32 vmd vbi av av-j j, av pns32 vmd vbi av av vvn p-acp po32 ord n2, cst a-acp vmd vbi av-dc n1 pp-f po32 n1, cs pp-f po12 n1.
(714) sermon (DIV1)
116
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1988
As ye loue your selues therefore, and your owne safetie, and would be free from the perill of this secret broaker of Satan, your owne hearts, render them obediently into the hands of God;
As you love your selves Therefore, and your own safety, and would be free from the peril of this secret Broker of Satan, your own hearts, render them obediently into the hands of God;
p-acp pn22 vvb po22 n2 av, cc po22 d n1, cc vmd vbi j p-acp dt n1 pp-f d j-jn n1 pp-f np1, po22 d n2, vvb pno32 av-j p-acp dt n2 pp-f np1;
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1989
giue him the keyes of these closets, of his owne making; beseech him that he will vouchsafe to dwell and reigne in them;
give him the keys of these closets, of his own making; beseech him that he will vouchsafe to dwell and Reign in them;
vvb pno31 dt n2 pp-f d n2, pp-f po31 d n-vvg; vvb pno31 cst pns31 vmb vvi pc-acp vvi cc vvi p-acp pno32;
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116
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1990
so shall we be sure that neither Satan shall deceiue them, nor they deceiue vs;
so shall we be sure that neither Satan shall deceive them, nor they deceive us;
av vmb pns12 vbi j cst dx np1 vmb vvi pno32, ccx pns32 vvi pno12;
(714) sermon (DIV1)
116
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1991
but both we and they shall be kept safe and inuiolable, and presented glorious to the appearance of our Lord Iesus Christ:
but both we and they shall be kept safe and inviolable, and presented glorious to the appearance of our Lord Iesus christ:
cc-acp d pns12 cc pns32 vmb vbi vvn j cc j, cc vvd j p-acp dt n1 pp-f po12 n1 np1 np1:
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116
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1992
To whom with the Father, and the holy Ghost, be all honour and glory, for euer and euer. Amen.
To whom with the Father, and the holy Ghost, be all honour and glory, for ever and ever. Amen.
p-acp ro-crq p-acp dt n1, cc dt j n1, vbb d n1 cc n1, c-acp av cc av. uh-n.
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1993
THE BEST BARGAINE. PROV. 23.23. Buy the Truth, and sell it not.
THE BEST BARGAINE. CURAE. 23.23. Buy the Truth, and fell it not.
dt js n1. np1. crd. vvb dt n1, cc vvi pn31 xx.
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1994
THE subiect of my Text is a Bargaine, and Sale. A bargaine enioyned, a sale forbidden:
THE Subject of my Text is a Bargain, and Sale. A bargain enjoined, a sale forbidden:
dt n-jn pp-f po11 n1 vbz dt n1, cc n1. dt n1 vvn, dt n1 vvn:
(715) sermon (DIV1)
118
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1995
and the subiect of both bargaine and sale, is Truth; A bargaine able to make vs all rich;
and the Subject of both bargain and sale, is Truth; A bargain able to make us all rich;
cc dt n-jn pp-f d n1 cc n1, vbz n1; dt n1 j pc-acp vvi pno12 d j;
(715) sermon (DIV1)
118
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1996
a sale able to make any of vs miserable; Buy the Truth, and sell it not;
a sale able to make any of us miserable; Buy the Truth, and fell it not;
dt n1 j pc-acp vvi d pp-f pno12 j; vvb dt n1, cc vvi pn31 xx;
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118
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1997
A sentence of short sound, but large extent; the words are but seuen syllables, an easie load for our memories;
A sentence of short found, but large extent; the words Are but seuen syllables, an easy load for our memories;
dt n1 pp-f j n1, cc-acp j n1; dt n2 vbr p-acp crd n2, dt j n1 p-acp po12 n2;
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118
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1998
the matter is a world of worke; a long taske for our liues. And first, let mee call you to this Mart, which holds both now; and euer;
the matter is a world of work; a long task for our lives. And First, let me call you to this Mars, which holds both now; and ever;
dt n1 vbz dt n1 pp-f n1; dt j n1 p-acp po12 n2. cc ord, vvb pno11 vvi pn22 p-acp d n1, r-crq vvz d av; cc av;
(715) sermon (DIV1)
118
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1999
If yee loue your selues, bee yee customers at this shop of heauen; Buy the Truth.
If ye love your selves, be ye customers At this shop of heaven; Buy the Truth.
cs pn22 vvb po22 n2, vbb pn22 n2 p-acp d n1 pp-f n1; vvb dt n1.
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2000
In euery bargaine there is merx, and mercatura; the commoditie, and the match; The commoditie to be bought is the Truth;
In every bargain there is Merx, and mercatura; the commodity, and the match; The commodity to be bought is the Truth;
p-acp d n1 a-acp vbz n1, cc fw-la; dt n1, cc dt n1; dt n1 pc-acp vbi vvn vbz dt n1;
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2001
The match made for this commodity, is Buying, Buy the Truth. An ill Iudge may put a good Interrogatory;
The match made for this commodity, is Buying, Buy the Truth. an ill Judge may put a good Interrogatory;
dt n1 vvd p-acp d n1, vbz vvg, vvb dt n1. dt j-jn n1 vmb vvi dt j n-jn;
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2002
yet it was a question too good for the mouth of a Pilate, What is Truth? The schooles haue wearied themselues in the solution;
yet it was a question too good for the Mouth of a Pilate, What is Truth? The Schools have wearied themselves in the solution;
av pn31 vbds dt n1 av j c-acp dt n1 pp-f dt n1, q-crq vbz n1? dt n2 vhb vvn px32 p-acp dt n1;
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2003
To what purpose should I reade a Metaphysicall Lecture to Courtiers? Truth is as Time, one in all;
To what purpose should I read a Metaphysical Lecture to Courtiers? Truth is as Time, one in all;
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119
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2004
yet, as Time, though but one, is distinguished into past, present, future, and euery thing hath a Time of it owne;
yet, as Time, though but one, is distinguished into past, present, future, and every thing hath a Time of it own;
av, c-acp n1, cs p-acp crd, vbz vvn p-acp j, j, j-jn, cc d n1 vhz dt n1 pp-f pn31 d;
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2005
so is Truth variously distinguished, according to the subiects wherein it is;
so is Truth variously distinguished, according to the Subjects wherein it is;
av vbz n1 av-j vvn, vvg p-acp dt n2-jn c-crq pn31 vbz;
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2006
This is Anselmes, cited by Aquinas; I had rather say, Truth is as light: ( Send forth thy Truth, and thy light, saith the Psalmist) which (though but one in all) yet there is one light of the Sunne, another of the Moone, another of the Starres, another of this lower aire:
This is Anselmes, cited by Aquinas; I had rather say, Truth is as Light: (Send forth thy Truth, and thy Light, Says the Psalmist) which (though but one in all) yet there is one Light of the Sun, Another of the Moon, Another of the Stars, Another of this lower air:
d vbz np1, vvn p-acp np1; pns11 vhd av-c vvb, n1 vbz p-acp n1: (vvb av po21 n1, cc po21 n1, vvz dt n1) r-crq (cs cc-acp pi p-acp d) av pc-acp vbz crd n1 pp-f dt n1, j-jn pp-f dt n1, j-jn pp-f dt n2, j-jn pp-f d jc n1:
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2007
There is an essentiall, and causall Truth in the Diuine vnderstanding, which the schooles call Primo-primam; This will not bee sold, cannot be bought;
There is an essential, and causal Truth in the Divine understanding, which the Schools call Primo-primam; This will not be sold, cannot be bought;
pc-acp vbz dt j, cc n1 n1 p-acp dt j-jn n1, r-crq dt n2 vvb j; d vmb xx vbi vvn, vmbx vbi vvn;
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2008
God will not part with it, the world is not worth it; This Truth is as the Light in the body of the Sunne.
God will not part with it, the world is not worth it; This Truth is as the Light in the body of the Sun.
np1 vmb xx vvi p-acp pn31, dt n1 vbz xx n1 pn31; d n1 vbz p-acp dt n1 p-acp dt n1 pp-f dt n1.
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2009
There is an intrinsecall or formall truth in things truly existing; For, Being and True are conuertible;
There is an intrinsical or formal truth in things truly existing; For, Being and True Are convertible;
pc-acp vbz dt n1 cc j n1 p-acp n2 av-j vvg; c-acp, vbg cc j vbr j;
(715) sermon (DIV1)
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2010
and Saint Austen rightly defines, Verum est illud quod est;
and Saint Austen rightly defines, Verum est illud quod est;
cc n1 np1 av-jn vvz, fw-la fw-la fw-la fw-la fw-la;
(715) sermon (DIV1)
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2011
All this created Truth in things, is deriued exemplarily, and causally, from that increated Truth of God;
All this created Truth in things, is derived exemplarily, and causally, from that increated Truth of God;
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2012
this the schooles call Secundo-primam; and it is as the light of the Sun-beames, cast vpon the Moone, and Starres.
this the Schools call Secundo-primam; and it is as the Light of the Sunbeam, cast upon the Moon, and Stars.
d dt n2 vvb j; cc pn31 vbz p-acp dt n1 pp-f dt n2, vvn p-acp dt n1, cc n2.
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2013
There is an extrinsecall, or secondary truth of propositions following vpon, and conformable to the truth of the things expressed:
There is an extrinsical, or secondary truth of propositions following upon, and conformable to the truth of the things expressed:
pc-acp vbz dt n1, cc j n1 pp-f n2 vvg p-acp, cc j p-acp dt n1 pp-f dt n2 vvn:
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2014
thus, Verum is no other than Esse declaratinum, as Hilario; And this Truth, being the thing it selfe subiectiuely, in words expressiuely, in the minde of man terminatiuely, presupposeth a double conformitie or adequation;
thus, Verum is no other than Esse declaratinum, as Hilary; And this Truth, being the thing it self subjectively, in words expressively, in the mind of man terminatiuely, presupposeth a double conformity or adequation;
av, fw-la vbz dx n-jn cs fw-la fw-la, p-acp np1; cc d n1, vbg dt n1 pn31 n1 av-j, p-acp n2 av-j, p-acp dt n1 pp-f n1 av-j, vvz dt j-jn n1 cc n1;
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2015
Both of the vnderstanding to the matter conceiued; and of the words to the vnderstanding; so as Truth is when wee speake as wee thinke, and thinke as it is;
Both of the understanding to the matter conceived; and of the words to the understanding; so as Truth is when we speak as we think, and think as it is;
d pp-f dt n1 p-acp dt n1 vvd; cc pp-f dt n2 p-acp dt n1; av c-acp n1 vbz c-crq pns12 vvb c-acp pns12 vvb, cc vvb c-acp pn31 vbz;
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2016
And this Truth is as the light diffused from those heauenly bodies, to the Region of this lower aire;
And this Truth is as the Light diffused from those heavenly bodies, to the Region of this lower air;
cc d n1 vbz p-acp dt n1 vvn p-acp d j n2, p-acp dt n1 pp-f d jc n1;
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119
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2017
This is the Truth we are called to Buy: But this deriuatiue and relatiue Truth,
This is the Truth we Are called to Buy: But this derivative and relative Truth,
d vbz dt n1 pns12 vbr vvn p-acp vvb: p-acp d j-jn cc j n1,
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2018
whether in the minde, or in the mouth, hath much multiplicitie, according to the matter either conceiued, or vttered;
whither in the mind, or in the Mouth, hath much Multiplicity, according to the matter either conceived, or uttered;
cs p-acp dt n1, cc p-acp dt n1, vhz d n1, vvg p-acp dt n1 av-d vvn, cc vvn;
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2019
There is a Theologicall Truth, there is a naturall, there is a morall, there is a ciuill;
There is a Theological Truth, there is a natural, there is a moral, there is a civil;
pc-acp vbz dt j n1, pc-acp vbz dt j, pc-acp vbz dt j, pc-acp vbz dt j;
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2020
all these must bee deare bought; but the best at the highest rate, which is Theologicall, or diuine;
all these must be deer bought; but the best At the highest rate, which is Theological, or divine;
d d vmb vbi j-jn vvn; cc-acp dt js p-acp dt js n1, r-crq vbz np1, cc j-jn;
(715) sermon (DIV1)
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2021
whether in the principles, or necessary conclusions;
whither in the principles, or necessary conclusions;
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2022
The principles of diuine Truth are Scriptura veritatis, Dan. 10. The Law of Truth, Mal. 2. The Word of Truth, 2 Cor. 6. The necessary conclusions are they, which vpon irrefragable inferences are deduced from those holy grounds:
The principles of divine Truth Are Scripture veritatis, Dan. 10. The Law of Truth, Malachi 2. The Word of Truth, 2 Cor. 6. The necessary conclusions Are they, which upon irrefragable inferences Are deduced from those holy grounds:
dt n2 pp-f j-jn n1 vbr fw-la fw-la, np1 crd dt n1 pp-f n1, np1 crd dt n1 pp-f n1, crd np1 crd dt j n2 vbr pns32, r-crq p-acp j n2 vbr vvn p-acp d j n2:
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2023
Shortly then, euery parcell of Diuine Truth, whether laid downe in Scripture, or drawne necessarily from Scripture, is this Mercimonium sacrum, which we are bidden to Buy; Buy the Truth. This is the commoditie;
Shortly then, every parcel of Divine Truth, whither laid down in Scripture, or drawn necessarily from Scripture, is this Mercimonium sacrum, which we Are bidden to Buy; Buy the Truth. This is the commodity;
av-j av, d n1 pp-f j-jn n1, cs vvn a-acp p-acp n1, cc vvn av-j p-acp n1, vbz d fw-la fw-la, r-crq pns12 vbr vvn p-acp vvb; vvb dt n1. d vbz dt n1;
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2024
The match is, Buy; that is, Beat the price, and pay it. Buy it;
The match is, Buy; that is, Beatrice the price, and pay it. Buy it;
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2025
Of whom? For what? Of whom, but of the owner, of the Maker? The owner;
Of whom? For what? Of whom, but of the owner, of the Maker? The owner;
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2026
It is Veritas Domini, Gods Truth, Psal. 117. His stile is the Lord God of Truth, Psal. 31. The Maker;
It is Veritas Domini, God's Truth, Psalm 117. His style is the Lord God of Truth, Psalm 31. The Maker;
pn31 vbz fw-la fw-la, npg1 n1, np1 crd po31 n1 vbz dt n1 np1 pp-f n1, np1 crd dt n1;
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2027
The works of his hands are truth, and iudgement, Psal. 111. And if any vsurping spirit of error shall haue made a free-bootie of Truth,The works of his hands Are truth, and judgement, Psalm 111. And if any usurping Spirit of error shall have made a free-bootie of Truth,
dt n2 pp-f po31 n2 vbr n1, cc n1, np1 crd cc cs d j-vvg n1 pp-f n1 vmb vhi vvn dt n1 pp-f n1,
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2028
and shall with-hold it in vnrighteousnesse, we must redeeme it out of his hands with the highest ransome.
and shall withhold it in unrighteousness, we must Redeem it out of his hands with the highest ransom.
cc vmb vvi pn31 p-acp n1-u, pns12 vmb vvi pn31 av pp-f po31 n2 p-acp dt js n1.
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2029
What is the price? That is the maine thing in buying; For, Buying is no other than pactio pretij: Else-where God proclaimes;
What is the price? That is the main thing in buying; For, Buying is no other than pactio pretij: Elsewhere God proclaims;
q-crq vbz dt n1? cst vbz dt j n1 p-acp vvg; c-acp, vvg vbz dx n-jn cs fw-la fw-la: av np1 vvz;
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2030
Hoe, euery one that thirsteth, come, buy wine and milke without money, and without price, Esay 55. This is a Donation, in forme of sale:Hoe, every one that Thirsteth, come, buy wine and milk without money, and without price, Isaiah 55. This is a Donation, in Form of sale:
n1, d pi cst vvz, vvb, vvb n1 cc n1 p-acp n1, cc p-acp n1, np1 crd d vbz dt n1, p-acp n1 pp-f n1:
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2031
But, here must be a price in the hand; God will giue mercy, and not sell it;
But, Here must be a price in the hand; God will give mercy, and not fell it;
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2032
Hee will sell Truth, and not giue it: For what will he sell it? First, for Labour;
He will fell Truth, and not give it: For what will he fell it? First, for Labour;
pns31 vmb vvi n1, cc xx vvi pn31: c-acp r-crq vmb pns31 vvi pn31? ord, p-acp n1;
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2033
The Heathen Poet could say, his gods sold learning for sweat;
The Heathen Poet could say, his God's sold learning for sweat;
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2034
The originall word here vsed is (NONLATINALPHABET) Compara; Get it any way, either labore, or precio; yea labore, vt precio. This great foreman of Gods shop tells vs we cannot haue it vnder, Prou. 2.4. Wee must seeke for her as siluer, and search for her, as for hid Treasures;
The original word Here used is () Compara; Get it any Way, either labour, or precio; yea labour, vt precio. This great foreman of God's shop tells us we cannot have it under, Prou. 2.4. we must seek for her as silver, and search for her, as for hid Treasures;
dt j-jn n1 av vvn vbz () fw-la; vvb pn31 d n1, d vvi, cc fw-la; uh n1, fw-la fw-la. d j n1 pp-f npg1 n1 vvz pno12 pns12 vmbx vhi pn31 p-acp, np1 crd. pns12 vmb vvi p-acp pno31 p-acp n1, cc vvi p-acp pno31, c-acp p-acp j-vvn n2;
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2035
The veine of Truth lies low, it must bee digged, and delued for to the very center.
The vein of Truth lies low, it must be dug, and delved for to the very centre.
dt n1 pp-f n1 vvz j, pn31 vmb vbi vvn, cc j c-acp p-acp dt j n1.
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2036
If Truth could be bought with ease and pleasure, many a lazie Christian would bid faire for it, who now resolue rather vpon want, than toile.
If Truth could be bought with ease and pleasure, many a lazy Christian would bid fair for it, who now resolve rather upon want, than toil.
cs n1 vmd vbi vvn p-acp n1 cc n1, d dt j njp vmd vvi j p-acp pn31, r-crq av vvb av p-acp n1, cs n1.
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2037
The slothfull worldling will rather take vp a falshood for Truth, than beat his braine to discerne Truth from falshood;
The slothful worldling will rather take up a falsehood for Truth, than beatrice his brain to discern Truth from falsehood;
dt j n1 vmb av-c vvi a-acp dt n1 p-acp n1, cs vvi po31 n1 pc-acp vvi n1 p-acp n1;
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2038
an error of free-cost is better than an high-rated Veritie; Labour for Truth is turn'd ouer for the taske of Church-men;
an error of free-cost is better than an high-rated Verity; Labour for Truth is turned over for the task of Churchmen;
dt n1 pp-f n1 vbz jc cs dt j n1; vvb p-acp n1 vbz vvn a-acp p-acp dt n1 pp-f n2;
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2039
no life sauours to these flegmaticke Spirits, but that of the Lillies, Neque laborant, neque nent; They neither labour nor spin;
no life savours to these phlegmatic Spirits, but that of the Lilies, Neque laborant, neque nent; They neither labour nor spin;
dx n1 vvz p-acp d j-jn n2, cc-acp d pp-f dt n2, fw-la j, fw-la fw-la; pns32 d n1 ccx vvi;
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2040
This dull resolution is vnworthy of a Christian, yea of a reasonable soule;
This dull resolution is unworthy of a Christian, yea of a reasonable soul;
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2041
and if we should take vp no other for the body, we should be fed with hunger, and cloathed with nakednesse;
and if we should take up no other for the body, we should be fed with hunger, and clothed with nakedness;
cc cs pns12 vmd vvi a-acp dx j-jn p-acp dt n1, pns12 vmd vbi vvn p-acp n1, cc vvn p-acp n1;
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2042
the earth should bee our fether-bed, and the skie our Canopie; wee should abound with want, liue sauagely, and die miserably.
the earth should be our featherbed, and the sky our Canopy; we should abound with want, live savagely, and die miserably.
dt n1 vmd vbi po12 n1, cc dt n1 po12 n1; pns12 vmd vvi p-acp n1, vvb av-jn, cc vvi av-j.
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2043
It was the iust Canon of the Apostle, He that labours not, let him not eat;
It was the just Canon of the Apostle, He that labours not, let him not eat;
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2044
Certainly, he can neuer eat of the heauenly Manna of Truth, that will not step forth to gather it:
Certainly, he can never eat of the heavenly Manna of Truth, that will not step forth to gather it:
av-j, pns31 vmb av-x vvi pp-f dt j n1 pp-f n1, cst vmb xx vvi av pc-acp vvi pn31:
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2045
Heare this yee delicate Courtiers, that would heare a Sermon if yee could rise out of your beds; that would lend.
Hear this ye delicate Courtiers, that would hear a Sermon if ye could rise out of your Beds; that would lend.
vvb d pn22 j n2, cst vmd vvi dt n1 cs pn22 vmd vvi av pp-f po22 n2; cst vmd vvi.
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2046
God an houre, if yee could spare it from your pleasures; the God of heauen scornes to haue his precious Truth so basely vnder-valued;
God an hour, if ye could spare it from your pleasures; the God of heaven scorns to have his precious Truth so basely under-valved;
np1 dt n1, cs pn22 vmd vvi pn31 p-acp po22 n2; dt n1 pp-f n1 vvz pc-acp vhi po31 j n1 av av-j j;
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2047
if yee bid God lesse than labour for Truth, I can giue you no comfort, but that ye may goe to hell with ease.
if ye bid God less than labour for Truth, I can give you no Comfort, but that you may go to hell with ease.
cs pn22 vvb np1 av-dc cs n1 p-acp n1, pns11 vmb vvi pn22 dx n1, cc-acp cst pn22 vmb vvi p-acp n1 p-acp n1.
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2048
The markets of Truth, as of all other commodities, varie: It is the rule of Casuists;
The Markets of Truth, as of all other commodities, vary: It is the Rule of Casuists;
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2049
Iustitia pretij non consistit in indiuiduo; The Iustice of the Price doth not pitch euer vpon a point;Iustitia pretij non consistit in indiuiduo; The justice of the Price does not pitch ever upon a point;
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2050
Sometimes the price of Truth hath risen, it would not be bought but for danger; sometimes, not vnder losse, not vnder disgrace, not vnder imprisonment, not vnder exile;
Sometime the price of Truth hath risen, it would not be bought but for danger; sometime, not under loss, not under disgrace, not under imprisonment, not under exile;
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2051
sometimes yet dearer, not vnder paine; yea sometimes it hath not gone for lesse than bloud.
sometime yet Dearer, not under pain; yea sometime it hath not gone for less than blood.
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2052
It did cost Elias danger, Michaiah disgrace, Ieremie imprisonment, the Disciples losse, Iohn and Athanasius exile, the holy Confessors paine, the holy Martyrs death;
It did cost Elias danger, Michaiah disgrace, Ieremie imprisonment, the Disciples loss, John and Athanasius exile, the holy Confessors pain, the holy Martyrs death;
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2053
Euen the highest of these is pretium legitimum, if God call for it, how euer nature may tax it as rigorous,
Even the highest of these is Price legitimum, if God call for it, how ever nature may Tax it as rigorous,
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2054
yea such as the franke hearts of faithfull Christians haue bidden at the first word for Truth;
yea such as the frank hearts of faithful Christians have bidden At the First word for Truth;
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2055
What doe yee weeping, and breaking my heart; What do ye weeping, and breaking my heart;
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2056
For I am ready not to be bound only, but to die for the name of the Lord Iesus, saith S. Paul, Act. 21. Skin for skin, yea all that a man hath will he giue for his life, saith Satan;For I am ready not to be bound only, but to die for the name of the Lord Iesus, Says S. Paul, Act. 21. Skin for skin, yea all that a man hath will he give for his life, Says Satan;
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2057
but skin, and life, and all, must a man giue for Truth, and not thinke it an hard penny-worth;
but skin, and life, and all, must a man give for Truth, and not think it an hard pennyworth;
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2058
Neither count I my life deare vnto me that I may finish my course with ioy; Neither count I my life deer unto me that I may finish my course with joy;
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2059
saith the chosen vessell, to his Ephesians.
Says the chosen vessel, to his Ephesians.
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2060
Oh the heroicall spirits of our blessed fore-fathers, that stucke not to giue their dearest heart-bloud for but some corollaries of sacred Truth;
O the heroical spirits of our blessed Forefathers, that stuck not to give their dearest Heart blood for but Some corollaries of sacred Truth;
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2061
whose burning zeale to Truth consumed them before those fires of Martyrdome, and sent vp their pure and glorious soules,
whose burning zeal to Truth consumed them before those fires of Martyrdom, and sent up their pure and glorious Souls,
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2062
like Manoahs Angell, to heauen, in the flame. Blessed be God;
like Manoahs Angel, to heaven, in the flame. Blessed be God;
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2063
Blessed be his Anointed, vnder whose gracious Scepter we haue enioyed daies as much more happy than theirs,
Blessed be his Anointed, under whose gracious Sceptre we have enjoyed days as much more happy than theirs,
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2064
as their hearts were more feruent than ours: We may now buy Truth at a better hand;
as their hearts were more fervent than ours: We may now buy Truth At a better hand;
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2065
stake but our labour, we carrie it with thanks; I feare there want not those that would be glad to marre the market;
stake but our labour, we carry it with thanks; I Fear there want not those that would be glad to mar the market;
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2066
It can be onely knowne to heauen what treacheries the malice of hell may be a brewing.
It can be only known to heaven what Treacheries the malice of hell may be a brewing.
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2067
Had but that Powder once taken, nothing had beene abated of the highest price of our Predecessors;
Had but that Powder once taken, nothing had been abated of the highest price of our Predecessors;
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2068
we had paid for euery dram of Truth, as many ounces of bloud, as euer it cost the frankest Martyr;
we had paid for every dram of Truth, as many ounces of blood, as ever it cost the frankest Martyr;
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2069
should the Deuill haue beene suffered to doe his worst, we might not haue grudged at this price of Truth, Non est delicata in Deum, & secura confessio;
should the devil have been suffered to do his worst, we might not have grudged At this price of Truth, Non est Delicatam in God, & Secure confessio;
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2070
qui in me credit, debet suum sanguinem fundere, saith Ierome. Christian profession is no secure or delicate matter, he that beleeues must be no niggard of his bloud.qui in me credit, debet suum sanguinem Fundere, Says Jerome. Christian profession is no secure or delicate matter, he that believes must be no niggard of his blood.
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2071
But why thus deare? Not without good reason: Monopolies vse to enhance the price:
But why thus deer? Not without good reason: Monopolies use to enhance the price:
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2072
Ye can buy Truth at no shop but one, In coelo praeparata est Veritas tua, Psal. 89.2. Thy truth is prepared in heauen.
You can buy Truth At no shop but one, In coelo praeparata est Veritas tua, Psalm 89.2. Thy truth is prepared in heaven.
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2073
And it is a iust Rule of Law, Quisque in rebus suis est moderator, & arbiter:
And it is a just Rule of Law, Quisque in rebus suis est moderator, & arbiter:
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2074
Euery man may rate his owne: Neither is this only the sole commoditie of God, but besides, deare to the owner.
Every man may rate his own: Neither is this only the sole commodity of God, but beside, deer to the owner.
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2075
Dilexisti veritatem; Thou hast loued Truth, saith the Psalmist.Dilexisti veritatem; Thou hast loved Truth, Says the Psalmist.
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2076
And it is a true rule in the Cases of Commerce, Affectus astimari potest, Our loue may be valued in the price.
And it is a true Rule in the Cases of Commerce, Affectus astimari potest, Our love may be valued in the price.
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2077
Yea, O God, thy loue to Truth cannot be valued;
Yea, Oh God, thy love to Truth cannot be valued;
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2078
It is thy selfe, thou that art Truth it selfe hast said so, I am the Way, the Truth, and the Life;
It is thy self, thou that art Truth it self haste said so, I am the Way, the Truth, and the Life;
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2079
We cannot therefore know how much thou louest thy Truth, because as thy selfe is infinite,
We cannot Therefore know how much thou love thy Truth, Because as thy self is infinite,
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2080
so is thy loue to thy selfe:
so is thy love to thy self:
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2081
What should we hunt for comparisons? If all the earth were gold, what were it? when euen very heauen it selfe is trash to thee in respect of Truth:
What should we hunt for comparisons? If all the earth were gold, what were it? when even very heaven it self is trash to thee in respect of Truth:
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2082
No maruell if thou set it at an high rate;
No marvel if thou Set it At an high rate;
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2083
It is not more precious to thee, than beneficiall to vs. It frees vs, Iohn 8.32. It renues vs, Iames 1.18. It confirmes vs, Prou. 12.19. It sanctifies vs, Iohn 17.17. It defends vs, Psal. 91.4. Shortly, it doth all for vs that God doth;
It is not more precious to thee, than beneficial to us It frees us, John 8.32. It renews us, James 1.18. It confirms us, Prou. 12.19. It Sanctifies us, John 17.17. It defends us, Psalm 91.4. Shortly, it does all for us that God does;
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2084
for God workes by his Almighty word, and his Word is Truth, Iohn 17. Therefore buy the Truth. And if truth be thus precious, thus beneficiall;
for God works by his Almighty word, and his Word is Truth, John 17. Therefore buy the Truth. And if truth be thus precious, thus beneficial;
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2085
how comes it to passe that it is neglected, contemned? Some passe by it, and doe not so much as cheapen it;
how comes it to pass that it is neglected, contemned? some pass by it, and do not so much as cheapen it;
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2086
Others cheapen it, but bid nothing; Others bid something, but vnder foot; Others bid well, but stake it not;
Others cheapen it, but bid nothing; Others bid something, but under foot; Others bid well, but stake it not;
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2087
Others lastly stake downe, but reuoke it. The first that passe by and cheapen it not, are carelesse vnbeleeuers;
Others lastly stake down, but revoke it. The First that pass by and cheapen it not, Are careless unbelievers;
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2088
The next that cheapen it, and bid nothing, are formall Christians; The third that bid something but not enough, are worldly semi-Christians;
The next that cheapen it, and bid nothing, Are formal Christians; The third that bid something but not enough, Are worldly semi-Christians;
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2089
The fourth that bid well and stake it not, are glorious hypocrites; The last that stake downe and reuoke it, are damnable Apostats.
The fourth that bid well and stake it not, Are glorious Hypocrites; The last that stake down and revoke it, Are damnable Apostates.
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2090
Take all these out of the societie of men;
Take all these out of the society of men;
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2091
and how many customers hath God that care to buy the Truth? If Truth were some rich chattell, it would be bought;
and how many customers hath God that care to buy the Truth? If Truth were Some rich chattel, it would be bought;
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2092
If Truth were some goodly Lordship, or the reuersion of some good Office, it would be bought;
If Truth were Some goodly Lordship, or the reversion of Some good Office, it would be bought;
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2093
If Truth were some Benefice, or spirituall promotion, (Oh time!) it would be bought;
If Truth were Some Benefice, or spiritual promotion, (O time!) it would be bought;
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2094
Yea, how deare are we content to pay for our filthie lusts; we will needs purchase them (too oft) with shame, beggerie, disease, damnation;
Yea, how deer Are we content to pay for our filthy Lustiest; we will needs purchase them (too oft) with shame, beggary, disease, damnation;
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2095
only the sauing Truth of God will not off hand. What is the reason of this? First of all;
only the Saving Truth of God will not off hand. What is the reason of this? First of all;
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2096
It is but bare, simple, plaine, honest, homely Truth, without welt, without guard;
It is but bore, simple, plain, honest, homely Truth, without welt, without guard;
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2097
It will abide none but natiue colours, it scorneth to wooe fauour with farding, and licking, and counterfeisance;
It will abide none but native colours, it scorneth to woo favour with farding, and licking, and counterfeasance;
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2098
it hates either bought, or borrowed beauty; and therefore like some natiue face among the painted, lookes course, and rusty.
it hates either bought, or borrowed beauty; and Therefore like Some native face among the painted, looks course, and rusty.
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2099
There are two shops that get away all the custome from Truth, The shop of Vanity, the shop of Error;
There Are two shops that get away all the custom from Truth, The shop of Vanity, the shop of Error;
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2100
The one sels knacks and gew-gawes, the other false wares, and adulterate;
The one sells knacks and gewgaws, the other false wares, and adulterate;
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2101
both of their commodities are so gilded, and gaudy, and glittering, that all fooles throng thither,
both of their commodities Are so gilded, and gaudy, and glittering, that all Fools throng thither,
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2102
and complaine to want elbow-roome, and striue who shall be first seru'd;
and complain to want elbowroom, and strive who shall be First served;
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2103
Whereas the secret worke of artlesse, and vnpolisht Truth can winne no eie to view it, no tongue to aske so much,
Whereas the secret work of artless, and unpolished Truth can win no eye to view it, no tongue to ask so much,
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2104
as, What will it cost me? Oh yee sonnes of men, how long will ye loue vanitie, and seeke after lies?
as, What will it cost me? O ye Sons of men, how long will you love vanity, and seek After lies?
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2105
Secondly, though Truth in it selfe be alwaies excellent, yet the issue of it is not seldome distastefull;
Secondly, though Truth in it self be always excellent, yet the issue of it is not seldom distasteful;
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2106
Veritas odium: There is one Michaiah whom I hate:Veritas odium: There is one Michaiah whom I hate:
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2107
Am I become your enemie, because I tell you the truth? And this is the cause that Frier Menot alleages,Am I become your enemy, Because I tell you the truth? And this is the cause that Friar Menot alleges,
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2108
why Truth in his Time was so vnwelcome to the court.
why Truth in his Time was so unwelcome to the court.
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2109
But if truth be the mother of Hatred, shee is the daughter of Time, and Truth hath learn't this of Time, to deuoure her owne brood;
But if truth be the mother of Hatred, she is the daughter of Time, and Truth hath learnt this of Time, to devour her own brood;
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2110
So that in Time, Truth shall consume hatred; and at the last, a galling Truth shall haue more thanks, than a smoothing supparisitation.
So that in Time, Truth shall consume hatred; and At the last, a galling Truth shall have more thanks, than a smoothing supparisitation.
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2111
In the meane time, Veritas nihil erubescit praeterquā abscōdi; Truth blusheth at nothing but secrecy, as Tertull.
In the mean time, Veritas nihil erubescit praeterquā abscōdi; Truth blusheth At nothing but secrecy, as Tertul
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2112
How euer then fond, or false hearts value the Truth, let vs, that should be wise Christians, esteeme it as the pearle hid in the field, which the man sold all that euer he had to purchase.
How ever then found, or false hearts valve the Truth, let us, that should be wise Christians, esteem it as the pearl hid in the field, which the man sold all that ever he had to purchase.
uh-crq av av j, cc j n2 vvb dt n1, vvb pno12, cst vmd vbi j np1, vvb pn31 p-acp dt n1 vvn p-acp dt n1, r-crq dt n1 vvd d cst av pns31 vhd pc-acp vvi.
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Would it not set any heart on fire with an holy anger, to see wha the enemies of Truth bid,
Would it not Set any heart on fire with an holy anger, to see wha the enemies of Truth bid,
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2114
and giue for falshood, for faction? Their liberty, their country, the life of their Soueraigne, the eternall state of their soules hath not seemed too deare to cast away vpon an ill bargaine of mis-religion;
and give for falsehood, for faction? Their liberty, their country, the life of their Sovereign, the Eternal state of their Souls hath not seemed too deer to cast away upon an ill bargain of mis-religion;
cc vvi p-acp n1, p-acp n1? po32 n1, po32 n1, dt n1 pp-f po32 n-jn, dt j n1 pp-f po32 n2 vhz xx vvn av j-jn pc-acp vvi av p-acp dt j-jn n1 pp-f n1;
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2115
and shall not we bid so much as our zealous well-wishes, our effectuall endeuours, our carefull obseruances for the vndoubted truth of our Maker and Redeemer? What shall I say to the miserable and stupid carelesnesse of these thriftlesse and godlesse times;
and shall not we bid so much as our zealous Well-wishes, our effectual endeavours, our careful observances for the undoubted truth of our Maker and Redeemer? What shall I say to the miserable and stupid carelessness of these thriftless and godless times;
cc vmb xx pns12 vvi av av-d c-acp po12 j n1, po12 j n2, po12 j n2 p-acp dt j n1 pp-f po12 n1 cc n1? q-crq vmb pns11 vvi p-acp dt j cc j n1 pp-f d j cc j n2;
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wherein euery thing is apprised, euery thing is bought, saue that which is most precious, most beneficiall, Truth.
wherein every thing is apprised, every thing is bought, save that which is most precious, most beneficial, Truth.
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2117
Yee great ones are made for precedents to the inferiour world; your example is able to bring either good or euill into fashion;
Ye great ones Are made for precedents to the inferior world; your Exampl is able to bring either good or evil into fashion;
pn22 j pi2 vbr vvn p-acp n2 p-acp dt j-jn n1; po22 n1 vbz j pc-acp vvi d j cc j-jn p-acp n1;
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2118
For Gods sake, for your soules sake, what euer transactions ye make for the world, lay your plots for the blessed purchase of Truth;
For God's sake, for your Souls sake, what ever transactions you make for the world, lay your plots for the blessed purchase of Truth;
c-acp ng1 n1, p-acp po22 ng1 n1, r-crq av n2 pn22 vvb p-acp dt n1, vvb po22 n2 p-acp dt j-vvn n1 pp-f n1;
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2119
Oh let not your fickle honours, your vnsatisfying pleasures, your worthlesse profits, yea your momentany liues seeme deare to you in comparison of heauenly Truth.
O let not your fickle honours, your unsatisfying pleasures, your worthless profits, yea your momentany lives seem deer to you in comparison of heavenly Truth.
uh vvb xx po22 j n2, po22 j-vvg n2, po22 j n2, uh po22 n1 n2 vvb j-jn p-acp pn22 p-acp n1 pp-f j n1.
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2120
It is no shame in other parts for great Peeres to be Merchants;
It is no shame in other parts for great Peers to be Merchant's;
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Mercatores tui erant principes, saith the Angell concerning Babylon, Reuel. 18. Thy Merchants were the Princes of the earth; Mercatores tui Erant Princes, Says the Angel Concerning Babylon, Revel. 18. Thy Merchant's were the Princes of the earth;
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2122
And why should not yee great ones be the Merchants of Truth? Blessed be the God of Truth, yee are so.
And why should not ye great ones be the Merchant's of Truth? Blessed be the God of Truth, ye Are so.
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2123
It is no proud word to say, that no Court vnder heauen hath so rich a stocke of Truth,
It is no proud word to say, that no Court under heaven hath so rich a stock of Truth,
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2124
as this of Great Britaine; yet let me tell you, the very Angels knew not so much,
as this of Great Britain; yet let me tell you, the very Angels knew not so much,
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but they desired to know more, Ephes. 3.10.
but they desired to know more, Ephesians 3.10.
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2126
And if ye had already that vespertine knowledge of the Saints which ye shall once haue in heauen,
And if you had already that vespertine knowledge of the Saints which you shall once have in heaven,
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2127
yet know that this Bargaine stands not more in the iudgement, than in the affections.
yet know that this Bargain Stands not more in the judgement, than in the affections.
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2128
What euer our speculations may be, if our hearts be not set vpon Truth, we may be Brokers, we are not Merchants;
What ever our speculations may be, if our hearts be not Set upon Truth, we may be Brokers, we Are not Merchant's;
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2129
Brokers for others, not Merchants for our selues. As our Sauiour then, when he bids vs sell all, forsake all, holds it done,
Brokers for Others, not Merchant's for our selves. As our Saviour then, when he bids us fell all, forsake all, holds it done,
n2 p-acp n2-jn, xx n2 p-acp po12 n2. p-acp po12 n1 av, c-crq pns31 vvz pno12 vvi d, vvb d, vvz pn31 vdn,
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2130
when in preparation of minde we are ready to abdicate all for his name, though we doe it not,
when in preparation of mind we Are ready to abdicate all for his name, though we do it not,
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2131
so doth God hold vs to buy Truth, when we bestow our best thoughts, our dearest wel-wishes vpon it, though we haue it already.
so does God hold us to buy Truth, when we bestow our best thoughts, our dearest Well-wishes upon it, though we have it already.
av vdz np1 vvi pno12 pc-acp vvi n1, c-crq pns12 vvb po12 js n2, po12 js-jn n2 p-acp pn31, cs pns12 vhb pn31 av.
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2132
Oh stirre vp your languishing zeale, ye noble Courtiers, rouze vp your drouping loue to diuine Truth;
O stir up your languishing zeal, you noble Courtiers, rouse up your drooping love to divine Truth;
uh vvb a-acp po22 j-vvg n1, pn22 j n2, vvi a-acp po22 j-vvg n1 p-acp j-jn n1;
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2133
Giue your hearts to it, ye cannot but giue all for it;
Give your hearts to it, you cannot but give all for it;
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2134
And if ye doe not finde the sweet gaine of this Bargaine, in this lower Region of error,
And if you do not find the sweet gain of this Bargain, in this lower Region of error,
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2135
and confusion, ye shall once finde it in those eternall, and empireall habitations of Truth, where the God of Truth shall make vp the Truth of his promises, with the euerlasting truth of his glorious performances;
and confusion, you shall once find it in those Eternal, and empireall habitations of Truth, where the God of Truth shall make up the Truth of his promises, with the everlasting truth of his glorious performances;
cc n1, pn22 vmb a-acp vvi pn31 p-acp d j, cc j n2 pp-f n1, c-crq dt n1 pp-f n1 vmb vvi a-acp dt n1 pp-f po31 n2, p-acp dt j n1 pp-f po31 j n2;
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2136
where Mercy and Truth shall so meet, and embrace one another, that both of them shall embrace the faithfull soule, for euer and euer.
where Mercy and Truth shall so meet, and embrace one Another, that both of them shall embrace the faithful soul, for ever and ever.
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2137
This for the Bargaine of Truth; The forbidden sale followeth; sell it not. Commonly what we buy, we may sell.
This for the Bargain of Truth; The forbidden sale follows; fell it not. Commonly what we buy, we may fell.
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2138
Alexander, not the Great, but the good, sold Miters, Keyes, Altars; the verse giues the reason;Alexander, not the Great, but the good, sold Miters, Keys, Altars; the verse gives the reason;
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2139
Emerat ille prius, Hee bought them. So Saint Austen of Simon Magus, Volebat emere spiritum Sanctum, quia vendere volebat spiritum Sanctum; Emerat Isle prius, He bought them. So Saint Austen of Simon Magus, Volebat Emere spiritum Sanctum, quia vendere volebat spiritum Sanctum;
fw-la fw-la fw-la, pns31 vvd pno32. av n1 np1 pp-f np1 np1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
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2140
He would buy the Holy Ghost, because he meant to sell it. Giue me a man that buyes a Seat of Iudicature;
He would buy the Holy Ghost, Because he meant to fell it. Give me a man that buys a Seat of Judicature;
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2141
I dare not trust him for not selling of Iustice;
I Dare not trust him for not selling of justice;
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2142
he that sits in the chaire of Symonie, will not giue Orders, will not sticke to sell soules.
he that sits in the chair of Simony, will not give Order, will not stick to fell Souls.
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2143
Some things wee may buy to sell, as Ioseph did the Egyptian corn;
some things we may buy to fell, as Ioseph did the Egyptian corn;
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2144
some things wee must sell, if wee buy, as an Israelites inheritance, Leu. 25. But here wee are charged to buy what it is a sinne to sell;
Some things we must fell, if we buy, as an Israelites inheritance, Leu. 25. But Here we Are charged to buy what it is a sin to fell;
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2145
Buy the Truth and sell it not; There is many a good thing ill sold;Buy the Truth and fell it not; There is many a good thing ill sold;
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2146
Esau sels his birth-right for pottage, Hanun and Shechem sell their Countrey for loue, Dalilah sels her louer for a bribe;Esau sells his birthright for pottage, Hanun and Shechem fell their Country for love, Delilah sells her lover for a bribe;
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2147
The Patriarchs sell their Brother for twenty siluerrings; Haman sels the Iewes for nought. The Gentiles sell the Iewish girles for wine, Ioel 3.3. Israel sels the righteous for siluer, and the poore for shooes, Amos 2.6. Their Iudges sell sins or innocencie for rewards, Esa 5.23. Ahab sels himselfe to wickednesse; Iudas sels his master; Demas sels the Truth;
The Patriarchs fell their Brother for twenty siluerrings; Haman sells the Iewes for nought. The Gentiles fell the Jewish girls for wine, Joel 3.3. Israel sells the righteous for silver, and the poor for shoes, Amos 2.6. Their Judges fell Sins or innocence for rewards, Isaiah 5.23. Ahab sells himself to wickedness; Iudas sells his master; Demas sells the Truth;
dt n2 vvb po32 n1 p-acp crd n2; np1 vvz dt npg1 p-acp pix. dt n2-j vvb dt jp n2 p-acp n1, np1 crd. np1 vvz dt j p-acp n1, cc dt j p-acp n2, np1 crd. po32 n2 vvi n2 cc n1 p-acp n2, np1 crd. np1 vvz px31 p-acp n1; np1 vvz po31 n1; np1 vvz dt n1;
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2148
All these make an ill market;
All these make an ill market;
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2149
And in all it is a sure rule, the better the commodity is, the more pernicious is the sale.
And in all it is a sure Rule, the better the commodity is, the more pernicious is the sale.
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2150
The indefinitenesse of the charge implies a generality. Buy it at any price; At no price sell it.
The indefiniteness of the charge Implies a generality. Buy it At any price; At no price fell it.
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2151
It is the fauour of God, that it may be bought for any rate; It is the Iustice of God, that vpon any rate it should not bee sold:
It is the favour of God, that it may be bought for any rate; It is the justice of God, that upon any rate it should not be sold:
pn31 vbz dt n1 pp-f np1, cst pn31 vmb vbi vvn p-acp d n1; pn31 vbz dt n1 pp-f np1, cst p-acp d n1 pn31 vmd xx vbi vvn:
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2152
As buying and selling are opposites in relation;
As buying and selling Are opposites in Relation;
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2153
So that for which wee must not sell Truth is opposite to that for which we may buy it.
So that for which we must not fell Truth is opposite to that for which we may buy it.
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2154
We must buy it with labour, therefore we may not sell it for ease;
We must buy it with labour, Therefore we may not fell it for ease;
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2155
If need be we must buy it with losse, therefore we may not sell it for gaine;
If need be we must buy it with loss, Therefore we may not fell it for gain;
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2156
we must buy it with disgrace, we may not sell it for honour; we must buy it with exile or imprisonment, we may not sell it for libertie;
we must buy it with disgrace, we may not fell it for honour; we must buy it with exile or imprisonment, we may not fell it for liberty;
pns12 vmb vvi pn31 p-acp n1, pns12 vmb xx vvi pn31 p-acp n1; pns12 vmb vvi pn31 p-acp n1 cc n1, pns12 vmb xx vvi pn31 p-acp n1;
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2157
we must buy it with paine, we may not sell it for pleasure; We must buy it with death, wee may not sell it for life;
we must buy it with pain, we may not fell it for pleasure; We must buy it with death, we may not fell it for life;
pns12 vmb vvi pn31 p-acp n1, pns12 vmb xx vvi pn31 p-acp n1; pns12 vmb vvi pn31 p-acp n1, pns12 vmb xx vvi pn31 p-acp n1;
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2158
Not for any, not for all of these may we sell Truth;
Not for any, not for all of these may we fell Truth;
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2159
this were damnosa mercatio, as Chrysostome: In euery bargaine and sale there must be a proportion;
this were Damnosa mercatio, as Chrysostom: In every bargain and sale there must be a proportion;
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2160
now ease, gaine, honour, liberty, pleasure, life, yea worlds of all these are no way counteruailable to Truth;
now ease, gain, honour, liberty, pleasure, life, yea world's of all these Are no Way counteruailable to Truth;
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2161
For what shall it profit a man to win the whole world, and leese his owne soule? And hee cannot sell Truth, but his soule is lost:For what shall it profit a man to win the Whole world, and lose his own soul? And he cannot fell Truth, but his soul is lost:
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2162
And if any thing in the world may seeme a due price of Truth, it is Peace.
And if any thing in the world may seem a due price of Truth, it is Peace.
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2163
Oh sweet and deare name of Peace, the good newes of Angels, the ioy of good men!
O sweet and deer name of Peace, the good news of Angels, the joy of good men!
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2164
who can but affect thee, who can but magnifie thee? The God of heauen before whom I stand, from whom I speake, knowes how oft,
who can but affect thee, who can but magnify thee? The God of heaven before whom I stand, from whom I speak, knows how oft,
q-crq vmb cc-acp vvi pno21, r-crq vmb cc-acp vvi pno21? dt n1 pp-f n1 p-acp ro-crq pns11 vvb, p-acp ro-crq pns11 vvb, vvz c-crq av,
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2165
how deeply I haue mourned for the diuisions of his Church, how earnestly I haue set my hand on worke vpon such poore thoughts of reunion, as my meannesse could reach;
how deeply I have mourned for the divisions of his Church, how earnestly I have Set my hand on work upon such poor thoughts of reunion, as my meanness could reach;
c-crq av-jn pns11 vhb vvn p-acp dt n2 pp-f po31 n1, c-crq av-j pns11 vhb vvn po11 n1 p-acp n1 p-acp d j n2 pp-f n1, c-acp po11 n1 vmd vvi;
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2166
but when all is done, I still found we may not offer to sell Truth for Peace.
but when all is done, I still found we may not offer to fell Truth for Peace.
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2167
It is true that there be some Scholasticall and immateriall Truths (the infinite subdiuision whereof haue rather troubled than informed Christendome) which for the purchase of peace might bee kept in,
It is true that there be Some Scholastical and immaterial Truths (the infinite subdivision whereof have rather troubled than informed Christendom) which for the purchase of peace might be kept in,
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2168
and returned into such safe generalities as minds not vnreasonable might rest in; but sold out they may not be;
and returned into such safe Generalities as minds not unreasonable might rest in; but sold out they may not be;
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2169
If some Truths may be contracted into a narrower roome, none may be contracted for; Qui diuinis innutriti sunt eloquijs, as that Father said;
If Some Truths may be contracted into a narrower room, none may be contracted for; Qui Diuinis innutriti sunt eloquijs, as that Father said;
cs d n2 vmb vbi vvn p-acp dt jc n1, pix vmb vbi vvn p-acp; fw-la fw-la fw-la fw-la fw-la, p-acp d n1 vvd;
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2170
Those that are trained vp in diuine truths may not change a syllable for a world.
Those that Are trained up in divine truths may not change a syllable for a world.
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2171
Tene quod habes, Hold that thou hast, is a good rule in all things;Tene quod habes, Hold that thou hast, is a good Rule in all things;
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which if in temporalities it were well obserued, we should not haue so many gallants squander away their inheritances to liue Cameleon-like vpon the ayre of fauour;
which if in temporalities it were well observed, we should not have so many gallants squander away their inheritances to live Chameleon-like upon the air of favour;
r-crq cs p-acp n2 pn31 vbdr av vvn, pns12 vmd xx vhi av d n2-jn vvi av po32 n2 pc-acp vvi av-j p-acp dt n1 pp-f n1;
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But how euer this be too wel obserued in these earthly things by frugall hands, which take as if they were quicke, hold as if they were dead,
But how ever this be too well observed in these earthly things by frugal hands, which take as if they were quick, hold as if they were dead,
cc-acp q-crq av d vbb av av vvn p-acp d j n2 p-acp j n2, r-crq vvb c-acp cs pns32 vbdr j, vvb c-acp cs pns32 vbdr j,
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yet in spiritual graces it can neuer be obserued enough;
yet in spiritual graces it can never be observed enough;
av p-acp j n2 pn31 vmb av-x vbi vvn av-d;
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we get Truth, we buy it as Iacob did his birth-right, to keepe, to enioy, not to sell againe:
we get Truth, we buy it as Iacob did his birthright, to keep, to enjoy, not to fell again:
pns12 vvb n1, pns12 vvb pn31 p-acp np1 vdd po31 n1, pc-acp vvi, pc-acp vvi, xx pc-acp vvi av:
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If therefore the world, if Satan shal offer to grease vs in the fist for truth, let vs answer him as Simon Peter did Simon the Sorcerer, Thy mony perish with thee,
If Therefore the world, if Satan shall offer to grease us in the fist for truth, let us answer him as Simon Peter did Simon the Sorcerer, Thy money perish with thee,
cs av dt n1, cs np1 vmb vvi pc-acp vvi pno12 p-acp dt n1 p-acp n1, vvb pno12 vvi pno31 p-acp np1 np1 vdd np1 dt n1, po21 n1 vvi p-acp pno21,
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because thou hast thought the Truth of God may be purchased with mony. Because thou hast Thought the Truth of God may be purchased with money.
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What shall we say then to those pedling petty-chapmen which wee meet withall in euery market, that will be bartring away the truth of God for trifles? Surely the forme of our spirituall market is, contrary to the ciuill;
What shall we say then to those peddling petty-chapmen which we meet withal in every market, that will be bartering away the truth of God for trifles? Surely the Form of our spiritual market is, contrary to the civil;
q-crq vmb pns12 vvi av p-acp d j-vvg n2 r-crq pns12 vvb av p-acp d n1, cst vmb vbi vvg av dt n1 pp-f np1 p-acp n2? np1 dt n1 pp-f po12 j n1 vbz, j-jn p-acp dt j;
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In our ciuill markets there are more buyers than sellers; there would be but poore takings, if many did not buy of one;
In our civil Markets there Are more buyers than sellers; there would be but poor takings, if many did not buy of one;
p-acp po12 j n2 pc-acp vbr dc n2 cs n2; pc-acp vmd vbi p-acp j n2-vvg, cs d vdd xx vvi pp-f pi;
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but in the spirituall, there are more Sellers of Truth than Buyers.
but in the spiritual, there Are more Sellers of Truth than Buyers.
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Many a one sels that he neuer had, that he should haue had, the Truth of God;
Many a one sells that he never had, that he should have had, the Truth of God;
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Here one chops away the Truth for Feare or ambition; There another lets it goe for the old shooes of a Gebeonitish pretence of Antiquitie;
Here one chops away the Truth for fear or ambition; There Another lets it go for the old shoes of a Gibeonitish pretence of Antiquity;
av crd n2 av dt n1 p-acp n1 cc n1; a-acp j-jn n2 pn31 vvi p-acp dt j n2 pp-f dt jp n1 pp-f n1;
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Here one parts with it for a painted, gilded hobby-horse of an outwardly pompous magnificence of the Church;
Here one parts with it for a painted, gilded hobbyhorse of an outwardly pompous magnificence of the Church;
av crd n2 p-acp pn31 p-acp dt j-vvn, j-vvn n1 pp-f dt av-j j n1 pp-f dt n1;
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there another for the bables of childish superstition; One for the fancies of hope, another for the breath of a colloguing Impostor;
there Another for the babbles of childish Superstition; One for the fancies of hope, Another for the breath of a colloguing Impostor;
a-acp j-jn c-acp dt n2 pp-f j n1; pi p-acp dt n2 pp-f n1, j-jn p-acp dt n1 pp-f dt j-vvg n1;
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Amongst them all, Diminutae sunt veritates à filijs hominum, Psal. 12. Truth is failed from the children of men:
among them all, Diminutae sunt Veritates à Filiius hominum, Psalm 12. Truth is failed from the children of men:
p-acp pno32 d, np1 fw-la vvz fw-fr fw-la fw-la, np1 crd n1 vbz vvn p-acp dt n2 pp-f n2:
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Yea as Esay complained in his time, Corruit in platea veritas, Esa 59.14. Truth is fallen in the streets.
Yea as Isaiah complained in his time, Corruit in platea veritas, Isaiah 59.14. Truth is fallen in the streets.
uh p-acp np1 vvd p-acp po31 n1, n1 p-acp fw-la fw-la, fw-la crd. n1 vbz vvn p-acp dt n2.
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What a shame it is to see, that in this cleere and glorious Sun-shine of the Gospell, vnder the pious gouernment of the true Defender of the Faith;
What a shame it is to see, that in this clear and glorious Sunshine of the Gospel, under the pious government of the true Defender of the Faith;
q-crq dt n1 pn31 vbz pc-acp vvi, cst p-acp d j cc j n1 pp-f dt n1, p-acp dt j n1 pp-f dt j n1 pp-f dt n1;
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there should not want some soules that should trucke for the truth of God, as if it were some Cheapside,
there should not want Some Souls that should truck for the truth of God, as if it were Some Cheapside,
pc-acp vmd xx vvi d n2 cst vmd vvi p-acp dt n1 pp-f np1, c-acp cs pn31 vbdr d np1,
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or some Smithfield-Commoditie? Commutauerunt veritatem Dei; They haue changed the Truth of God into a lie, Rom. 1.25.
or Some Smithfield-Commoditie? Commutauerunt veritatem Dei; They have changed the Truth of God into a lie, Rom. 1.25.
cc d n1? fw-la fw-la fw-la; pns32 vhb vvn dt n1 pp-f np1 p-acp dt n1, np1 crd.
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And all their care is, that they may be deceiued good cheape.
And all their care is, that they may be deceived good cheap.
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Whose heart cannot bleed to see so many well-rigg'd and hopefull Barkes of our yong Gentry, laden with the most precious merchandises of Nature and Grace, hall'd in euery day to these deceitfull Ports of Error, the owners partly cheated, partly robbed of Truth, despoiled of their rich fraight,
Whose heart cannot bleed to see so many well-rigged and hopeful Barks of our young Gentry, laden with the most precious merchandises of Nature and Grace, halled in every day to these deceitful Ports of Error, the owners partly cheated, partly robbed of Truth, despoiled of their rich fraught,
rg-crq n1 vmbx vvi pc-acp vvi av d j cc j n2 pp-f po12 j n1, vvn p-acp dt av-ds j n2 pp-f n1 cc n1, vvd p-acp d n1 p-acp d j n2 pp-f n1, dt n2 av vvn, av vvn pp-f n1, vvn pp-f po32 j vvn,
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and at last turn'd ouer-boord into a sea of Desperation? Oh foolish Galatians, who hath bewitched you, that yee should not obey, that ye should not hold fast the Truth;
and At last turned overboard into a sea of Desperation? O foolish Galatians, who hath bewitched you, that ye should not obey, that you should not hold fast the Truth;
cc p-acp ord vvd n1 p-acp dt n1 pp-f n1? uh j np1, r-crq vhz vvn pn22, cst pn22 vmd xx vvi, cst pn22 vmd xx vvi av-j dt n1;
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Where shall I lay the fault of this miscariage? Me thinkes I could aske the Disciples question, Nunquid ego Domine, Is it we Lord? Are there of vs that preach our selues and not Christ? Are there that preach Christ,
Where shall I lay the fault of this miscarriage? Me thinks I could ask the Disciples question, Whether ego Domine, Is it we Lord? are there of us that preach our selves and not christ? are there that preach christ,
c-crq vmb pns11 vvi dt n1 pp-f d n1? pno11 vvz pns11 vmd vvi dt n2 vvb, fw-la fw-la fw-la, vbz pn31 po12 n1? vbr a-acp pp-f pno12 cst vvb po12 n2 cc xx np1? vbr pc-acp d vvb np1,
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and liue him not? Woe to the world because of offences.
and live him not? Woe to the world Because of offences.
cc vvi pno31 xx? n1 p-acp dt n1 c-acp pp-f n2.
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It must needs bee that offences should come, but woe to the man by whom the offence commeth:
It must needs be that offences should come, but woe to the man by whom the offence comes:
pn31 vmb av vbi d n2 vmd vvi, cc-acp n1 p-acp dt n1 p-acp ro-crq dt n1 vvz:
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God forbid that we should be so bad that the seuen hils should not iustifie vs;
God forbid that we should be so bad that the seuen hills should not justify us;
np1 vvb cst pns12 vmd vbi av j cst dt crd n2 vmd xx vvi pno12;
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But what euer we be, the Truth is still, & euer it selfe, neither the better for our innocence, nor worse for our guilt.
But what ever we be, the Truth is still, & ever it self, neither the better for our innocence, nor Worse for our guilt.
cc-acp q-crq av pns12 vbb, dt n1 vbz av, cc av pn31 n1, av-dx dt jc p-acp po12 n1, ccx jc p-acp po12 n1.
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If men be faultie, what hath Truth offended? Except the sacred word of the Euer-liuing God can mis-guide you, we haue set you right.
If men be faulty, what hath Truth offended? Except the sacred word of the Everliving God can misguide you, we have Set you right.
cs n2 vbb j, r-crq vhz n1 vvn? j dt j n1 pp-f dt j np1 vmb j pn22, pns12 vhb vvn pn22 av-jn.
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We are but Dust and Ashes, yet, O God, giue vs thine humble vassals leaue in an awfull confidence so far to contest with thee, the Lord of heauen and earth,
We Are but Dust and Ashes, yet, Oh God, give us thine humble vassals leave in an awful confidence so Far to contest with thee, the Lord of heaven and earth,
pns12 vbr p-acp n1 cc n2, av, uh np1, vvb pno12 po21 j n2 vvi p-acp dt j n1 av av-j pc-acp vvi p-acp pno21, dt n1 pp-f n1 cc n1,
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as to say, If we be deceiued, thou hast deceiued vs. It is thou that hast spoken by vs to thy people;
as to say, If we be deceived, thou hast deceived us It is thou that hast spoken by us to thy people;
c-acp pc-acp vvi, cs pns12 vbb vvn, pns21 vh2 vvn pno12 pn31 vbz pns21 cst vh2 vvn p-acp pno12 p-acp po21 n1;
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Let God be True, and euery man a Lier; Whither should we goe from thee? Thou hast the words of eternall life.
Let God be True, and every man a Liar; Whither should we go from thee? Thou hast the words of Eternal life.
vvb np1 vbi j, cc d n1 dt n1; q-crq vmd pns12 vvi p-acp pno21? pns21 vh2 dt n2 pp-f j n1.
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Deare Christians, our fore-fathers transmitted to vs the intire inheritance of the glorious Gospell of Iesus Christ, repurchased by the bloud of their martyrdome;
Dear Christians, our Forefathers transmitted to us the entire inheritance of the glorious Gospel of Iesus christ, repurchased by the blood of their martyrdom;
n1 np1, po12 n2 vvn p-acp pno12 dt j n1 pp-f dt j n1 pp-f np1 np1, vvd p-acp dt n1 pp-f po32 n1;
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Oh let not our ill husbandry impaire it;
O let not our ill Husbandry impair it;
uh vvb xx po12 j-jn n1 vvi pn31;
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Let not posterity once say, they might haue beene happy, but for the vnthriftinesse of vs their progenitors;
Let not posterity once say, they might have been happy, but for the unthriftiness of us their progenitors;
vvb xx n1 a-acp vvb, pns32 vmd vhi vbn j, cc-acp p-acp dt n1 pp-f pno12 po32 n2;
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Let it not be said, that the coldnesse of vs the Teachers, and professors of Truth, hath dealt with Religion as Rehoboham did with his shields, which he found of Gold, but lest of Brasse.
Let it not be said, that the coldness of us the Teachers, and professors of Truth, hath dealt with Religion as Rehoboam did with his shields, which he found of Gold, but lest of Brass.
vvb pn31 xx vbi vvn, cst dt n1 pp-f pno12 dt n2, cc n2 pp-f n1, vhz vvn p-acp n1 c-acp np1 vdd p-acp po31 n2, r-crq pns31 vvd pp-f n1, cc-acp cs pp-f n1.
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If Truth had no friends, we should plead for it;
If Truth had no Friends, we should plead for it;
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but now that we haue before our eyes so powerfull an NONLATINALPHABET of Christian faith, that with his verie pen hath so laid error vpon the backe, that all the world cannot raise it;
but now that we have before our eyes so powerful an of Christian faith, that with his very pen hath so laid error upon the back, that all the world cannot raise it;
cc-acp av cst pns12 vhb p-acp po12 n2 av j dt pp-f njp n1, cst p-acp po31 j n1 vhz av vvn n1 p-acp dt n1, cst d dt n1 vmbx vvi pn31;
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what a shame were it to be wanting to him, to Truth, to our selues? But perhaps now, I know some of your thoughts;
what a shame were it to be wanting to him, to Truth, to our selves? But perhaps now, I know Some of your thoughts;
q-crq dt n1 vbdr pn31 pc-acp vbi vvg p-acp pno31, p-acp n1, p-acp po12 n2? p-acp av av, pns11 vvb d pp-f po22 n2;
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you would buy Truth (ye thinke) you would hold it, if ye could be sure to know it;
you would buy Truth (you think) you would hold it, if you could be sure to know it;
pn22 vmd vvi n1 (pn22 vvb) pn22 vmd vvi pn31, cs pn22 vmd vbi j pc-acp vvi pn31;
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There are many slips amongst the true coyne;
There Are many slips among the true coin;
pc-acp vbr d n2 p-acp dt j n1;
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Either of the mothers pleaded the liuing childe to be hers, with equall protestations, oathes, teares.
Either of the mother's pleaded the living child to be hers, with equal protestations, Oaths, tears.
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True, yet a Salomons sword can diuide Truth from falshood; and there is a test, and fire that can discerne true metals from adulterate;
True, yet a Solomon's sword can divide Truth from falsehood; and there is a test, and fire that can discern true metals from adulterate;
j, av dt np1 n1 vmb vvi n1 p-acp n1; cc pc-acp vbz dt n1, cc n1 cst vmb vvi j n2 p-acp j;
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In spight of all counterfeiting there are certaine infallible marks, to know Truth from Error; Take but a few of many;
In spite of all counterfeiting there Are certain infallible marks, to know Truth from Error; Take but a few of many;
p-acp n1 pp-f d vvg pc-acp vbr j j n2, pc-acp vvi n1 p-acp n1; vvb p-acp dt d pp-f d;
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whether in the originals, in the natures, in the ends of both. In the first, Truth is diuine, Error is humane;
whither in the originals, in the nature's, in the ends of both. In the First, Truth is divine, Error is humane;
cs p-acp dt n2-jn, p-acp dt n2, p-acp dt n2 pp-f d. p-acp dt ord, n1 vbz j-jn, n1 vbz j;
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what is grounded vpon the diuine word must needs be irrefragably true; that which vpon humane Traditions, either must, or may be erroneous.
what is grounded upon the divine word must needs be irrefragably true; that which upon humane Traditions, either must, or may be erroneous.
q-crq vbz vvn p-acp dt j-jn n1 vmb av vbi av-j j; cst r-crq p-acp j n2, d vmb, cc vmb vbi j.
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In the second, Truth is one conforme euer to it selfe, NONLATINALPHABET as one said;
In the second, Truth is one conform ever to it self, as one said;
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Omne verum omni vero consonat, All Truth accords with euery Truth, as Gerson; and as it is pure, so peaceable;Omne verum omni vero consonat, All Truth accords with every Truth, as Gerson; and as it is pure, so peaceable;
fw-la fw-la fw-la fw-la fw-la, d n1 vvz p-acp d n1, c-acp np1; cc c-acp pn31 vbz j, av j;
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Error is full of dissonance, of cruelty: No particulars of ours dissent from the written verity of God;
Error is full of dissonance, of cruelty: No particulars of ours dissent from the written verity of God;
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We teach no man to equiuocate; Our practise is not bloudy with treasons, and massacres. In the third, Truth, as it came from God, so is referd to him;
We teach no man to equivocate; Our practice is not bloody with treasons, and massacres. In the third, Truth, as it Come from God, so is referred to him;
pns12 vvb dx n1 pc-acp vvi; po12 n1 vbz xx j p-acp n2, cc n2. p-acp dt ord, n1, c-acp pn31 vvd p-acp np1, av vbz vvn p-acp pno31;
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neither hath any other end than the glory of the God of Truth; Error hath euer some selfe-respects;
neither hath any other end than the glory of the God of Truth; Error hath ever Some self-respects;
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either NONLATINALPHABET, or NONLATINALPHABET, filthy lucre, or vaine-glory; profit, or pride; We doe not pranke vp nature; we aime not, either to fill the cofers, or feed the ambition of men;
either, or, filthy lucre, or vainglory; profit, or pride; We do not prank up nature; we aim not, either to fill the coffers, or feed the ambition of men;
d, cc, j n1, cc n1; n1, cc n1; pns12 vdb xx n1 p-acp n1; pns12 vvb xx, av-d pc-acp vvi dt n2, cc vvi dt n1 pp-f n2;
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Let your Wisdomes apply and inferre, and now (if ye can) shut your eyes, that you should not see the Truth;
Let your Wisdoms apply and infer, and now (if you can) shut your eyes, that you should not see the Truth;
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and, if ye care not for your soules, when ye see it, sell it: Let no false tongue perswade you there is no danger in this sale:
and, if you care not for your Souls, when you see it, fell it: Let no false tongue persuade you there is no danger in this sale:
cc, cs pn22 vvb xx p-acp po22 n2, c-crq pn22 vvb pn31, vvb pn31: vvb dx j n1 vvi pn22 a-acp vbz dx n1 p-acp d n1:
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How charitably so euer we thinke of poore blinded soules, that liue in the forced, and inuincible darknesse of error, certainly Apostasie is deadly;
How charitably so ever we think of poor blinded Souls, that live in the forced, and invincible darkness of error, Certainly Apostasy is deadly;
c-crq av-j av av pns12 vvb pp-f j j-vvn n2, cst vvb p-acp dt j-vvn, cc j n1 pp-f n1, av-j n1 vbz j;
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How euer those speed that are robbed of Truth, you cannot sell Truth, and be saued.
How ever those speed that Are robbed of Truth, you cannot fell Truth, and be saved.
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Haue mercy therefore on your own soules, for their sakes, for the sake of him that bought them, with the deare ransome of his precious bloud;
Have mercy Therefore on your own Souls, for their sakes, for the sake of him that bought them, with the deer ransom of his precious blood;
vhb n1 av p-acp po22 d n2, p-acp po32 n2, p-acp dt n1 pp-f pno31 cst vvd pno32, p-acp dt j-jn n1 pp-f po31 j n1;
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And as God hath blessed you with the inualuable treasure of Truth, so hoard it vp in your hearts,
And as God hath blessed you with the invaluable treasure of Truth, so hoard it up in your hearts,
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and menage it in your liues;
and manage it in your lives;
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Oh let vs be Gens iusta custodiens veritatem, Esa. 26. A iust nation keeping fast the Truth;
O let us be Gens Justa Custodiens veritatem, Isaiah 26. A just Nation keeping fast the Truth;
uh vvb pno12 vbi fw-la fw-la n1 fw-la, np1 crd dt j n1 vvg av-j dt n1;
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So whiles ye keepe the Truth, the Truth shall keepe you, both in Life, in Death, in Iudgment;
So while you keep the Truth, the Truth shall keep you, both in Life, in Death, in Judgement;
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In life vnto death, in death and iudgement vnto the consummation of that endlesse and incomprehensible glory which the God of Truth hath prepared for them that ouercome.
In life unto death, in death and judgement unto the consummation of that endless and incomprehensible glory which the God of Truth hath prepared for them that overcome.
p-acp n1 p-acp n1, p-acp n1 cc n1 p-acp dt n1 pp-f cst j cc j n1 r-crq dt n1 pp-f n1 vhz vvn p-acp pno32 cst vvb.
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To the happy possession whereof he that hath ordained, in his good time as mercifully bring vs;
To the happy possession whereof he that hath ordained, in his good time as mercifully bring us;
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and that for the sake of the Son of his Loue, Iesus Christ the Righteous;
and that for the sake of the Son of his Love, Iesus christ the Righteous;
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To whom with thee, O Father, and thy blessed Spirit, one infinite God, be giuen all praise, honour,
To whom with thee, Oh Father, and thy blessed Spirit, one infinite God, be given all praise, honour,
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and glory, now and for euer. Amen.
and glory, now and for ever. Amen.
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A SERMON PREACHED AT THE REEDIFIED CHAPEL OF THE RIGHT HONOVRAble Earle of Exceter, in his House of Saint Iohns. HAGGAI 2.9. The glory of the latter house, shall be greater than of the former, saith the Lord of Hosts;
A SERMON PREACHED AT THE REEDIFIED CHAPEL OF THE RIGHT Honourable Earl of Exeter, in his House of Saint Iohns. CHAGGAI 2.9. The glory of the latter house, shall be greater than of the former, Says the Lord of Hosts;
dt n1 vvn p-acp dt vvn n1 pp-f dt j-jn j n1 pp-f np1, p-acp po31 n1 pp-f n1 npg1. np1 crd. dt n1 pp-f dt d n1, vmb vbi jc cs pp-f dt j, vvz dt n1 pp-f n2;
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and in this place will I giue peace, saith the Lord of Hosts. AS we haue houses of our owne, so God hath his;
and in this place will I give peace, Says the Lord of Hosts. AS we have houses of our own, so God hath his;
cc p-acp d n1 vmb pns11 vvi n1, vvz dt n1 pp-f n2. p-acp pns12 vhb n2 pp-f po12 d, av np1 vhz po31;
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yea, as great men haue more houses than one, so hath the great God of Heauen much more;
yea, as great men have more houses than one, so hath the great God of Heaven much more;
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more, both in succession (as here, the latter house, and the first) and in varietie:
more, both in succession (as Here, the latter house, and the First) and in variety:
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He hath an house of flesh (Ye are the Temples of the liuing God;) An house of stone; (Salomon shall build me an house;
He hath an house of Flesh (You Are the Temples of the living God;) an house of stone; (Solomon shall built me an house;
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) An house immateriall in the Heauens, 2 Cor. 5.1. Wherfore then hath God an house? Wherefore haue we ours;
) an house immaterial in the Heavens, 2 Cor. 5.1. Wherefore then hath God an house? Wherefore have we ours;
) dt n1 j p-acp dt n2, crd np1 crd. c-crq av vhz np1 dt n1? q-crq vhb pns12 png12;
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but to dwell in? But doth not he himselfe tell Dauid, and so doth Stephen the Protomartyr (vpon whose day we are falne) tell the Iewes, that He dwels not in Temples made with hands? True;
but to dwell in? But does not he himself tell David, and so does Stephen the Protomartyr (upon whose day we Are fallen) tell the Iewes, that He dwells not in Temples made with hands? True;
cc-acp pc-acp vvi p-acp? p-acp vdz xx pns31 px31 vvi np1, cc av vdz np1 dt n1 (p-acp rg-crq n1 pns12 vbr vvn) vvb dt np2, cst pns31 vvz xx p-acp n2 vvn p-acp n2? j;
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He dwels not in his House, as we in ours, by way of comprehension; he dwels in it by testification of presence.
He dwells not in his House, as we in ours, by Way of comprehension; he dwells in it by testification of presence.
pns31 vvz xx p-acp po31 n1, c-acp pns12 p-acp png12, p-acp n1 pp-f n1; pns31 vvz p-acp pn31 p-acp n1 pp-f n1.
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So doe we dwell in our houses, that our houses containe vs, that we are only within them,
So do we dwell in our houses, that our houses contain us, that we Are only within them,
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and they without vs. So doth he dwel in his, that yet he is elsewhere, yea euery where, that his house is within him.
and they without us So does he dwell in his, that yet he is elsewhere, yea every where, that his house is within him.
cc pns32 p-acp pno12 av vdz pns31 vvi p-acp po31, cst av pns31 vbz av, uh d c-crq, cst po31 n1 vbz p-acp pno31.
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Shortly, God dwels where he witnesses his gracious presence, that, because he doth both in the Empyreall heauen, amongst his Angels and Saints,
Shortly, God dwells where he Witnesses his gracious presence, that, Because he does both in the Empyreal heaven, among his Angels and Saints,
np1, np1 vvz c-crq pns31 vvz po31 j n1, cst, c-acp pns31 vdz d p-acp dt j n1, p-acp po31 n2 cc n2,
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and in his Church vpon earth; therefore his dwelling is both in the highest Heauen in perfect glory;
and in his Church upon earth; Therefore his Dwelling is both in the highest Heaven in perfect glory;
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and on Earth, in the hearts and assembly of his children. As of the former, our Sauiour saith;
and on Earth, in the hearts and assembly of his children. As of the former, our Saviour Says;
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In domo Patris mei, In my Fathers house are many Mansions. In domo Patris mei, In my Father's house Are many Mansions.
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So also may we say of the latter, There is much variety and choice in it;
So also may we say of the latter, There is much variety and choice in it;
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There was the Church of the Iewes, the Church of the Gentiles; There is a materiall, and a spirituall house.
There was the Church of the Iewes, the Church of the Gentiles; There is a material, and a spiritual house.
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In the one, Salomons, Zorobabels, such piles as this: In the other;
In the one, Solomon's, Zorobabels, such piles as this: In the other;
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so much multiplicity, as there are Nations, yea, Congregations that professe the Name of Christ. One of these was a figure of the other, the Materiall, vnder the Law, of the Spirituall, vnder the Gospell.
so much Multiplicity, as there Are nations, yea, Congregations that profess the Name of christ. One of these was a figure of the other, the Material, under the Law, of the Spiritual, under the Gospel.
av d n1, c-acp pc-acp vbr n2, uh, n2 cst vvb dt n1 pp-f np1. crd pp-f d vbds dt n1 pp-f dt n-jn, dt j-jn, p-acp dt n1, pp-f dt j, p-acp dt n1.
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Yee see now the first house, and the latter, the subiect of our Text and discourse.
Ye see now the First house, and the latter, the Subject of our Text and discourse.
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The latter, commended to vs comparatiuely, positiuely.
The latter, commended to us comparatively, positively.
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Comparatiuely with the former, Maior gloria. Positiuely, in it selfe, In this place will I giue peace.
Comparatively with the former, Maior gloria. Positively, in it self, In this place will I give peace.
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Both, set out by the stile of the promiser, and a vower; saith the Lord of Hosts.
Both, Set out by the style of the promiser, and a vower; Says the Lord of Hosts.
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All which challenge your Christian attention.
All which challenge your Christian attention.
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As the first house (which was materiall) was a figure of the second, which is spirituall:
As the First house (which was material) was a figure of the second, which is spiritual:
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so the glory of that materiall, was a figure of the glory of this spirituall.
so the glory of that material, was a figure of the glory of this spiritual.
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Now because all the life and glory of the spirituall, stands in Christ the Messias, the Prophet lookes through the type of the materiall, at him which shall beautifie,
Now Because all the life and glory of the spiritual, Stands in christ the Messias, the Prophet looks through the type of the material, At him which shall beautify,
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yea, glorifie the spirituall, of whose exhibition the Prophet speakes, Adhuc modicum, yet a little while,
yea, Glorify the spiritual, of whose exhibition the Prophet speaks, Adhoc modicum, yet a little while,
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and I will shake the Heauens. This Modicum was but some 500. and odde yeeres;and I will shake the Heavens. This Modicum was but Some 500. and odd Years;
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much to men, but a modicum to the Ancient of dayes, with whom 1000. yeres are but one day.
much to men, but a modicum to the Ancient of days, with whom 1000. Years Are but one day.
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It is in and by him, that this latter house vnder the Gospell, shall in glory surpasse that first vnder the Law.
It is in and by him, that this latter house under the Gospel, shall in glory surpass that First under the Law.
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The Prophets had spoken gloriously of the Temple that should be;
The prophets had spoken gloriously of the Temple that should be;
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and now, lest when the people should see the homely and cottage-like reedification of Zerubbabel, they should bee dis-heartned and offended, the Prophet desires to draw their eyes from the stone and timber, to the spirituall inside of the Euangelicall Church, shewing the glory of this latter House, to exceed the former.
and now, lest when the people should see the homely and cottage-like reedification of Zerubbabel, they should be disheartened and offended, the Prophet Desires to draw their eyes from the stone and timber, to the spiritual inside of the Evangelical Church, showing the glory of this latter House, to exceed the former.
cc av, cs c-crq dt n1 vmd vvi dt j cc j n1 pp-f np1, pns32 vmd vbi j cc vvn, dt n1 vvz pc-acp vvi po32 n2 p-acp dt n1 cc n1, p-acp dt j n1-an pp-f dt np1 n1, vvg dt n1 pp-f d d n1, pc-acp vvi dt j.
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Some grosse Interpreters haue lookt with Iewish eyes vpon the outward fabricke, which was threefold: Salomons, Zorobabels, Herods. Salomons, sumptuous and magnificent: Zorobabels, meane and homely;
some gross Interpreters have looked with Jewish eyes upon the outward fabric, which was threefold: Solomon's, Zorobabels, Herods. Solomon's, sumptuous and magnificent: Zorobabels, mean and homely;
d j n2 vhb vvn p-acp jp n2 p-acp dt j n1, r-crq vbds j: np1, n2, npg1. np1, j cc j: n2, j cc j;
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Herods, rich and maiesticall, immodico sumptu, incredibili splendore, as one sayes. Salomons was before defaced. Now because Zorobabels was so farre from making his Word good, that the people wept,Herods, rich and majestical, immodico sumptu, incredibili splendore, as one Says. Solomon's was before defaced. Now Because Zorobabels was so Far from making his Word good, that the people wept,
npg1, j cc j, n1 fw-la, fw-la fw-la, c-acp pi vvz. np1 vbds a-acp vvn. av c-acp n2 vbds av av-j p-acp vvg po31 n1 j, cst dt n1 vvd,
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when they saw the difference (which Caluin well obserues, was not without a speciall prouidence of the alwise God;
when they saw the difference (which Calvin well observes, was not without a special providence of the alwise God;
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else the Iewes would so haue fixed their eyes vpon the outward splendor, that they would neuer haue looked for the spirituall and inward Grace of the House of God:) therefore they haue taken it of Herods temple;
Else the Iewes would so have fixed their eyes upon the outward splendour, that they would never have looked for the spiritual and inward Grace of the House of God:) Therefore they have taken it of Herods temple;
av dt np2 vmd av vhi vvn po32 n2 p-acp dt j n1, cst pns32 vmd av-x vhi vvn p-acp dt j cc j n1 pp-f dt n1 pp-f np1:) av pns32 vhb vvn pn31 pp-f npg1 n1;
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the wals and lining whereof were indeed answerable to this Prophesie, more glorious.
the walls and lining whereof were indeed answerable to this Prophesy, more glorious.
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But this conceit, as it is too carnall, so is quite dissonant from the context, both in regard of the precedents, and subsequents. Of the precedents:
But this conceit, as it is too carnal, so is quite dissonant from the context, both in regard of the precedents, and subsequents. Of the precedents:
p-acp d n1, c-acp pn31 vbz av j, av vbz av n1 p-acp dt n1, av-d p-acp n1 pp-f dt n2, cc n2-j. pp-f dt n2:
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For, how did the desire of all nations come to that Pile of Herods? Of the subsequents:
For, how did the desire of all Nations come to that Pile of Herods? Of the subsequents:
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For, what peace was vnder the Herodian Temple? First, the builder of it, was the chiefe oppressor of the Iewish liberty:
For, what peace was under the Herodian Temple? First, the builder of it, was the chief oppressor of the Jewish liberty:
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and then, secondly, it gaue occasion to the perpetuall misery of that people.
and then, secondly, it gave occasion to the perpetual misery of that people.
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Pilate would expilate the Treasures of it for aquae ductae, which denied, cost the Iewes much bloud.Pilate would expilate the Treasures of it for Water ductae, which denied, cost the Iewes much blood.
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Vnder Claudius, twenty thousand slaine in a Feast of vnleauened bread. Ionathas the Priest slaine by theeues suborned by Foelix, in the very Temple;
Under Claudius, twenty thousand slain in a Feast of unleavened bred. Jonathan the Priest slain by thieves suborned by Felix, in the very Temple;
p-acp np1, crd crd vvn p-acp dt n1 pp-f j-vvn n1. np1 dt n1 vvn p-acp n2 vvn p-acp fw-la, p-acp dt j n1;
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and euer after, it was the harbour and spoile of Villaines.
and ever After, it was the harbour and spoil of Villains.
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What hils of Carcasses? What streames of bloud was in't at the last vastation? Enough to amaze any Reader:
What hills of Carcases? What streams of blood was in't At the last vastation? Enough to amaze any Reader:
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so as in that 79. yeeres wherein it stood (longer it did not,) it was no better than a stage of Tragedies, a shambles of crueltie.
so as in that 79. Years wherein it stood (longer it did not,) it was no better than a stage of Tragedies, a shambles of cruelty.
av c-acp p-acp d crd n2 c-crq pn31 vvd (av-jc pn31 vdd xx,) pn31 vbds dx jc cs dt n1 pp-f n2, dt n2 pp-f n1.
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Of that therefore God could not say, Dabo pacem; it was Templum adulterinum, as one cals it iustly,
Of that Therefore God could not say, Dabo pacem; it was Templum Adulterinum, as one calls it justly,
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and had neither command nor promise:
and had neither command nor promise:
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It was the Spirituall Temple, the Euangelicall Church, whose glory shall be greater than the Iewish, which shall bee blessed with the desire of the Nations, with the assurance of Peace.
It was the Spiritual Temple, the Evangelical Church, whose glory shall be greater than the Jewish, which shall be blessed with the desire of the nations, with the assurance of Peace.
pn31 vbds dt j n1, dt np1 n1, rg-crq n1 vmb vbi jc cs dt jp, r-crq vmb vbi vvn p-acp dt n1 pp-f dt n2, p-acp dt n1 pp-f n1.
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But why then doth the holy Ghost speake of Gold and Siluer, the costly materials of an outward structure? Euen these very metals are figuratiue:
But why then does the holy Ghost speak of Gold and Silver, the costly materials of an outward structure? Eve these very metals Are figurative:
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not that God cares so much for them, but because we doe; because our eyes vse to bee dazled with this best parcell of Earth;
not that God Cares so much for them, but Because we do; Because our eyes use to be dazzled with this best parcel of Earth;
xx cst np1 vvz av av-d c-acp pno32, cc-acp c-acp pns12 vdb; c-acp po12 n2 vvb pc-acp vbi vvn p-acp d js n1 pp-f n1;
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therefore when hee would describe a glorious Church, hee borrowes the resemblance of Gold, Siluer, precious Stones, Esay 60. and euen by these doth he set forth his new and Heauenly Ierusalem, Reuelat. 21. Wherein then is the glory of Gods Euangelicall House greater,
Therefore when he would describe a glorious Church, he borrows the resemblance of Gold, Silver, precious Stones, Isaiah 60. and even by these does he Set forth his new and Heavenly Ierusalem, Reuelat. 21. Wherein then is the glory of God's Evangelical House greater,
av c-crq pns31 vmd vvi dt j n1, pns31 vvz dt n1 pp-f n1, n1, j n2, np1 crd cc av p-acp d vdz pns31 vvi av po31 j cc j np1, np1 crd c-crq av vbz dt n1 pp-f npg1 np1 n1 jc,
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than of the Legall? Yea, wherein is it not greater? Whether ye looke to the efficient, the matter, the duration, the extent, the seruice.
than of the Legal? Yea, wherein is it not greater? Whither you look to the efficient, the matter, the duration, the extent, the service.
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The efficient, that was built by man, tho directed by God: In this, God himselfe is the Architect, not onely giuing the modell, but the frame.
The efficient, that was built by man, though directed by God: In this, God himself is the Architect, not only giving the model, but the frame.
dt j, cst vbds vvn p-acp n1, cs vvn p-acp np1: p-acp d, np1 px31 vbz dt n1, xx av-j vvg dt n1, cc-acp dt n1.
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The matter, whether of structure, or ornament. The structure of the one was of stone and wood:
The matter, whither of structure, or ornament. The structure of the one was of stone and wood:
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of the other, is of liuing stones. The ornament of the one was Gold and Siluer:
of the other, is of living stones. The ornament of the one was Gold and Silver:
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of the other, diuine Graces of Faith, Charity, Hope, Sanctity, Truth, Piety, and all other vertues, to which, Gold it selfe were but trash.
of the other, divine Graces of Faith, Charity, Hope, Sanctity, Truth, Piety, and all other Virtues, to which, Gold it self were but trash.
pp-f dt n-jn, j-jn n2 pp-f n1, n1, vvb, n1, n1, n1, cc d j-jn n2, p-acp r-crq, n1 pn31 n1 vbdr p-acp n1.
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The duration of the one (euen that longst-liued Temple of Salomon, though called ( Beth NONLATINALPHABET) domus seculi ) was but 430. yeeres.
The duration of the one (even that longst-liued Temple of Solomon, though called (Beth) domus Seculi) was but 430. Years.
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Of the other, beyond time to eternitie.
Of the other, beyond time to eternity.
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The extent of the one to be measured by a few poles, yea, (though ye take in the Courts,
The extent of the one to be measured by a few poles, yea, (though you take in the Courts,
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and all) by a few Acres:
and all) by a few Acres:
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Of the other, vniuersall, so far as the King of Heauen hath any Land. The seruice in the one performed by a few men, mortall, sinfull, the bloud of beasts shed vpon the Altar:
Of the other, universal, so Far as the King of Heaven hath any Land. The service in the one performed by a few men, Mortal, sinful, the blood of beasts shed upon the Altar:
pp-f dt n-jn, j, av av-j c-acp dt n1 pp-f n1 vhz d n1 dt n1 p-acp dt pi vvn p-acp dt d n2, j-jn, j, dt n1 pp-f n2 vvn p-acp dt n1:
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In the other, performed by our eternall High-Priest, after that higher order of Melchisedech; offring vp his owne most precious bloud for our redemption.
In the other, performed by our Eternal High-Priest, After that higher order of Melchizedek; offering up his own most precious blood for our redemption.
p-acp dt n-jn, vvn p-acp po12 j n1, c-acp cst jc n1 pp-f np1; vvg a-acp po31 d av-ds j n1 p-acp po12 n1.
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In that, Christ Iesus was obscurely figured: In this, really exhibited, borne, liuing, dying, rising, ascending, preached, beleeued, liued;
In that, christ Iesus was obscurely figured: In this, really exhibited, born, living, dying, rising, ascending, preached, believed, lived;
p-acp d, np1 np1 vbds av-j vvn: p-acp d, av-j vvn, vvn, vvg, j-vvg, vvg, j-vvg, vvd, vvn, vvd;
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Euery way therefore both in efficient, matter, duration, extent, seruice, Maior gloria.
Every Way Therefore both in efficient, matter, duration, extent, service, Maior gloria.
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Let no man tell me now of that iust wonder of the world, the Iewish Temple;
Let no man tell me now of that just wonder of the world, the Jewish Temple;
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white Marble without, lined with Gold within, Brazen pillars, Golden vessels, costly vayles, an High-Priesthood set forth with precious Stones, rich Robes, exquisite Perfumes, curious Musicke,
white Marble without, lined with Gold within, Brazen pillars, Golden vessels, costly vails, an High-Priesthood Set forth with precious Stones, rich Robes, exquisite Perfumes, curious Music,
j-jn n1 p-acp, vvn p-acp n1 a-acp, j n2, j n2, j n2, dt n1 vvd av p-acp j n2, j n2, j vvz, j n1,
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and what-euer that ancient goodly institution had rare and admirable;
and whatever that ancient goodly Institution had rare and admirable;
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I say, the clay of the Gospell, is more worth than the Marble of the Law;
I say, the clay of the Gospel, is more worth than the Marble of the Law;
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Euangelicall Brasse, more worth than legall Gold; the ragges of the Euangelicall Priesthood, more excellent than the robes of the Leuiticall. In short;
Evangelical Brass, more worth than Legal Gold; the rags of the Evangelical Priesthood, more excellent than the robes of the Levitical. In short;
np1 n1, av-dc j cs j n1; dt n2 pp-f dt np1 n1, av-dc j cs dt n2 pp-f dt j. p-acp j;
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the best of the Law is not comparable to the basest of the Gospell. Iohn Baptist was the Ianus of both Testaments;
the best of the Law is not comparable to the Basest of the Gospel. John Baptist was the Ianus of both Testaments;
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he was to the Churches, as Noah was to the Worlds; he saw both the first, and the latter.
he was to the Churches, as Noah was to the World's; he saw both the First, and the latter.
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It is a great word that our Sauiour saith of him, that amongst those which were borne,
It is a great word that our Saviour Says of him, that among those which were born,
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or rather (as ours reade it better) begotten of women, there did not a greater than he arise:
or rather (as ours read it better) begotten of women, there did not a greater than he arise:
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but it is a greater word that he speakes of the Children of the new Testament, that the least in the Kingdome of Heauen is greater than he.
but it is a greater word that he speaks of the Children of the new Testament, that the least in the Kingdom of Heaven is greater than he.
cc-acp pn31 vbz dt jc n1 cst pns31 vvz pp-f dt n2 pp-f dt j n1, cst dt ds p-acp dt n1 pp-f n1 vbz jc cs pns31.
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I stand not vpon examining the comparison, whether it be ratione sanctitatis, or officij; it makes either way for my purpose,
I stand not upon examining the comparison, whither it be ratione sanctitatis, or officij; it makes either Way for my purpose,
pns11 vvb xx p-acp vvg dt n1, cs pn31 vbb fw-la fw-la, cc fw-la; pn31 vvz d n1 p-acp po11 n1,
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therefore was Iohn so great, because he was the last of the law, and the first of the Gospell:
Therefore was John so great, Because he was the last of the law, and the First of the Gospel:
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and the old rule is minimum maximi maius est maximo minimi;
and the old Rule is minimum maximi May est Maximo minimi;
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therefore is the least in this Kingdome of Grace greater than hee, because he is all, what Iohn was halfe; Therefore is the least in this Kingdom of Grace greater than he, Because he is all, what John was half;
av vbz dt ds p-acp d n1 pp-f n1 jc cs pns31, c-acp pns31 vbz d, r-crq np1 vbds j-jn;
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wholly vnder that Euangelium Regni, which is able to aduance him to a greater perfection, than that Harbinger of Christ.
wholly under that Evangelium Regni, which is able to advance him to a greater perfection, than that Harbinger of christ.
av-jn p-acp d np1 np1, r-crq vbz j pc-acp vvi pno31 p-acp dt jc n1, cs d n1 pp-f np1.
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What a fauour then is it (Right Honourable and beloued) that God hath reserued vs to these better dayes of his Gospell, wherein the helpes of saluation are more cleare, obuious, effectuall;
What a favour then is it (Right Honourable and Beloved) that God hath reserved us to these better days of his Gospel, wherein the helps of salvation Are more clear, obvious, effectual;
q-crq dt n1 av vbz pn31 (j-jn j cc j-vvn) cst np1 vhz vvn pno12 p-acp d jc n2 pp-f po31 n1, c-crq dt n2 pp-f n1 vbr av-dc j, j, j;
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wherein, as the glory of the latter House exceeded the former;
wherein, as the glory of the latter House exceeded the former;
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so the meanes of that incomprehensible glory of the house not made with hands, eternall in the Heauens, lie more open vnto vs? What should we doe,
so the means of that incomprehensible glory of the house not made with hands, Eternal in the Heavens, lie more open unto us? What should we do,
av dt n2 pp-f d j n1 pp-f dt n1 xx vvn p-acp n2, j p-acp dt n2, vvb av-dc j p-acp pno12? q-crq vmd pns12 vdi,
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but both vti, and frui, gladly vse, and sweetly enioy this vnspeakable blessing, which God hath kept in store for vs,
but both vti, and frui, gladly use, and sweetly enjoy this unspeakable blessing, which God hath kept in store for us,
cc-acp d fw-la, cc fw-la, av-j vvi, cc av-j vvi d j n1, r-crq np1 vhz vvn p-acp n1 p-acp pno12,
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and walke worthy of so incomparable a mercy.
and walk worthy of so incomparable a mercy.
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The old Iewes liued in the dawning of the day, wherein they had but a glimmering of that Sunne, which would rise.
The old Iewes lived in the dawning of the day, wherein they had but a glimmering of that Sun, which would rise.
dt j np2 vvn p-acp dt n-vvg pp-f dt n1, c-crq pns32 vhd p-acp dt n-vvg pp-f d n1, r-crq vmd vvi.
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We liue after the high noone of that happy day. If we walke not answerable to so great a light, what can we looke for, but vtter darknesse?
We live After the high noon of that happy day. If we walk not answerable to so great a Light, what can we look for, but utter darkness?
pns12 vvb p-acp dt j n1 pp-f d j n1. cs pns12 vvb xx j p-acp av j dt n1, q-crq vmb pns12 vvi p-acp, cc-acp j n1?
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Ye shall now giue me leaue (Right Honourable) to carry these words in a meet analogie to the present occasion.
You shall now give me leave (Right Honourable) to carry these words in a meet analogy to the present occasion.
pn22 vmb av vvi pno11 vvi (j-jn j) pc-acp vvi d n2 p-acp dt j n1 p-acp dt j n1.
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The Temples vnder the Law, were both a figure, and a patterne of the Churches vnder the Gospell.
The Temples under the Law, were both a figure, and a pattern of the Churches under the Gospel.
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Within this roofe, vnder which we now stand here, was both the former, and the latter house;
Within this roof, under which we now stand Here, was both the former, and the latter house;
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and euen in these wals doth God make his Word good, That the glory of this latter House shall be greater, than of the former.
and even in these walls does God make his Word good, That the glory of this latter House shall be greater, than of the former.
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The first foundation of it was, no doubt, both pious and rich.
The First Foundation of it was, no doubt, both pious and rich.
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I shall not need to fetch the Pedegrees of it from Saint Iohn Baptist in Ierusalem, nor to discourse of either the deuotion,
I shall not need to fetch the Pedigrees of it from Saint John Baptist in Ierusalem, nor to discourse of either the devotion,
pns11 vmb xx vvi pc-acp vvi dt n2 pp-f pn31 p-acp n1 np1 np1 p-acp np1, ccx p-acp n1 pp-f d dt n1,
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or wealth of that religiously-military Order, for whom these stones were first laid.
or wealth of that religiously-military Order, for whom these stones were First laid.
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Imagine the Altar neuer so gay, the Imagery neuer so curious, the Vestments neuer so rich, the Pillars, Wals, Windowes, Pauement, neuer so exquisite;
Imagine the Altar never so gay, the Imagery never so curious, the Vestments never so rich, the Pillars, Walls, Windows, Pavement, never so exquisite;
vvb dt n1 av-x av j, dt n1 av-x av j, dt n2 av-x av j, dt n2, n2, n2, n1, av-x av j;
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yet I dare boldly say, this present glory of this House in this comely whitenesse, and well-contriued coarctation, is greater than the former.
yet I Dare boldly say, this present glory of this House in this comely whiteness, and well-contrived coarctation, is greater than the former.
av pns11 vvb av-j vvi, d j n1 pp-f d n1 p-acp d j n1, cc j n1, vbz jc cs dt j.
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What care I? Nay, What doth God care for the worke of a Lapidary,
What care I? Nay, What does God care for the work of a Lapidary,
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or Painter, or Mason? One zealous Prayer, one Orthodox Sermon is a more glorious furniture,
or Painter, or Mason? One zealous Prayer, one Orthodox Sermon is a more glorious furniture,
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than all the precious rarities of Mechanique excellencies.
than all the precious rarities of Mechanic excellencies.
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I doe most willingly (as what good heart doth not?) honour the vertuous actions,
I do most willingly (as what good heart does not?) honour the virtuous actions,
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and godly intentions of our worthie forefathers, which (no doubt) it hath pleased God in mercy to accept and crowne,
and godly intentions of our worthy Forefathers, which (no doubt) it hath pleased God in mercy to accept and crown,
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but withall it must be yeelded, that they liued vnder the tyrannous iniurie and vsurpation of those Pharises, who kept the keyes of knowledge at their owne girdles,
but withal it must be yielded, that they lived under the tyrannous injury and usurpation of those Pharisees, who kept the keys of knowledge At their own girdles,
cc-acp av pn31 vmb vbi vvn, cst pns32 vvd p-acp dt j n1 cc n1 pp-f d np2, r-crq vvd dt n2 pp-f n1 p-acp po32 d n2,
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and would neither draw for them, nor suffer them to draw for themselues. Blessed be God for better conditions;
and would neither draw for them, nor suffer them to draw for themselves. Blessed be God for better conditions;
cc vmd av-dx vvi p-acp pno32, ccx vvi pno32 pc-acp vvi p-acp px32. j-vvn vbb np1 p-acp jc n2;
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the Well of life lies open to vs, neither are we only allowed, but inuited to those heauenly liquors, Inebriamini O Charissimi, Drinke,
the Well of life lies open to us, neither Are we only allowed, but invited to those heavenly Liquors, Inebriamini O Charissimi, Drink,
dt n1 pp-f n1 vvz j p-acp pno12, av-dx vbr pns12 av-j vvn, cc-acp vvd p-acp d j n2, np1 fw-la fw-la, vvi,
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yea, drinke abundantly, O beloued, Cant. 5.1.
yea, drink abundantly, Oh Beloved, Cant 5.1.
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This happy libertie of the sauing Gospell of Iesus Christ, daily and sincerely preached to vs (Noble and beloued Christians) is worthy to be more worth vnto vs, than all the treasures, ornaments; priuileges, of this transitory World;
This happy liberty of the Saving Gospel of Iesus christ, daily and sincerely preached to us (Noble and Beloved Christians) is worthy to be more worth unto us, than all the treasures, Ornament; privileges, of this transitory World;
d j n1 pp-f dt vvg n1 pp-f np1 np1, j cc av-j vvn p-acp pno12 (j cc j-vvn np1) vbz j pc-acp vbi av-dc j p-acp pno12, cs d dt n2, n2; n2, pp-f d j n1;
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and this, since through the inestimable goodnesse of God, ye doe, and may finde in this latter House.
and this, since through the inestimable Goodness of God, you do, and may find in this latter House.
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Well hath God verified this word in your eies and eares; The glory of the latter House shall be greater, than of the former.
Well hath God verified this word in your eyes and ears; The glory of the latter House shall be greater, than of the former.
n1 vhz np1 vvn d n1 p-acp po22 n2 cc n2; dt n1 pp-f dt d n1 vmb vbi jc, cs pp-f dt j.
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Hitherto the comparatiue praise of the latter House; the positiue followes in the promise of a gracious effect;
Hitherto the comparative praise of the latter House; the positive follows in the promise of a gracious Effect;
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In this place will I giue peace: In this place will I give peace:
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wherein I know not whether the blessing doth more grace the place, or the place the blessing;
wherein I know not whither the blessing does more grace the place, or the place the blessing;
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both grace each other, and both blesse Gods people; In this place will I giue peace.
both grace each other, and both bless God's people; In this place will I give peace.
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If ye looke at the blessing it selfe, it is incomparable, Peace; that whereby the Hebrewes had wont to expresse all welfare in their salutations, and wel-wishes;
If you look At the blessing it self, it is incomparable, Peace; that whereby the Hebrews had wont to express all welfare in their salutations, and Well-wishes;
cs pn22 vvb p-acp dt n1 pn31 n1, pn31 vbz j, n1; cst c-crq dt njpg2 vhn j pc-acp vvi d n1 p-acp po32 n2, cc n2;
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the Apostolicall benediction dichotomizes all good things into Grace and Peace; wherein, at the narrowest, by Grace, all spirituall fauours were signified; temporall by Peace.
the Apostolical benediction dichotomizes all good things into Grace and Peace; wherein, At the narrowest, by Grace, all spiritual favours were signified; temporal by Peace.
dt j n1 vvz d j n2 p-acp n1 cc n1; c-crq, p-acp dt js, p-acp n1, d j n2 vbdr vvn; j p-acp n1.
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The sweet Singer of Israel could not wish better to Gods Church, than Peace be within her walls:
The sweet Singer of Israel could not wish better to God's Church, than Peace be within her walls:
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and behold, this is it which God will giue, Dabo pacem: yea, our eies should stoope too low, if they should fix here.
and behold, this is it which God will give, Dabo pacem: yea, our eyes should stoop too low, if they should fix Here.
cc vvi, d vbz pn31 r-crq np1 vmb vvi, fw-la fw-la: uh, po12 n2 vmd vvi av j, cs pns32 vmd vvi av.
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The sweet Quiristers of Heauen, when they sung that diuine Caroll, to the honour of the first Christmas, next to Gloria in excelsis Deo, said, In terris pax: Yet higher;
The sweet Quiristers of Heaven, when they sung that divine Carol, to the honour of the First Christmas, next to Gloria in Excelsis God, said, In terris pax: Yet higher;
dt j n2 pp-f n1, c-crq pns32 vvd cst j-jn n1, p-acp dt n1 pp-f dt ord np1, ord p-acp fw-la p-acp fw-la fw-la, vvd, p-acp fw-la fw-la: av av-jc;
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the great Sauiour of the World, when he would leaue the most precious Legacie to his deare ones on earth, that they were capable of, he saies, My peace I giue you.
the great Saviour of the World, when he would leave the most precious Legacy to his deer ones on earth, that they were capable of, he Says, My peace I give you.
dt j n1 pp-f dt n1, c-crq pns31 vmd vvi dt av-ds j n1 p-acp po31 j-jn pi2 p-acp n1, cst pns32 vbdr j pp-f, pns31 vvz, po11 n1 pns11 vvb pn22.
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And what he there giues, he here promises, Dabo pacem, I will giue it. But where? Whence? In this place. Not any where; not euery where;
And what he there gives, he Here promises, Dabo pacem, I will give it. But where? Whence? In this place. Not any where; not every where;
cc r-crq pns31 a-acp vvz, pns31 av vvz, fw-la fw-la, pns11 vmb vvi pn31. cc-acp q-crq? q-crq? p-acp d n1. xx d q-crq; xx d q-crq;
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but in his owne house, in his latter house, his Euangelicall House;
but in his own house, in his latter house, his Evangelical House;
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as if this blessing were confined to his holy walls, he saith, In this place will I giue peace.
as if this blessing were confined to his holy walls, he Says, In this place will I give peace.
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This flower is not for euery soyle; it growes not wilde, but is only to be found in the Garden of Sion.
This flower is not for every soil; it grows not wild, but is only to be found in the Garden of Sion.
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It is very pregnant which the Psalmist hath, Psal. 128.5. and 134.3. The Lord that made Heauen and Earth, blesse thee out of Sion.
It is very pregnant which the Psalmist hath, Psalm 128.5. and 134.3. The Lord that made Heaven and Earth, bless thee out of Sion.
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He doth not say, The Lord that made the Earth, blesse thee out of Heauen; nor, The Lord that made Heauen, blesse thee out of heauen;
He does not say, The Lord that made the Earth, bless thee out of Heaven; nor, The Lord that made Heaven, bless thee out of heaven;
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but, blesse thee out of Sion.
but, bless thee out of Sion.
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As if he would teach vs, that all blessings come, as immediatly and primarily from heauen,
As if he would teach us, that all blessings come, as immediately and primarily from heaven,
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so mediatly & secondarily from Sion, where this Temple stood.
so mediately & secondarily from Sion, where this Temple stood.
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Some Philosophers haue held the Moone to be the receptacle of all the influences of the heauenly bodies,
some Philosophers have held the Moon to be the receptacle of all the influences of the heavenly bodies,
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and the conueyances of them to this inferiour World, so as all the vertue of the vpper Orbes and Starres are deriued by her, to this elementary Spheare.
and the conveyances of them to this inferior World, so as all the virtue of the upper Orbs and Stars Are derived by her, to this elementary Sphere.
cc dt n2 pp-f pno32 p-acp d j-jn n1, av c-acp d dt n1 pp-f dt j n2 cc n2 vbr vvn p-acp pno31, p-acp d j n1.
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Such doth both Dauid and Haggai repute the house of God;
Such does both David and Chaggai repute the house of God;
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whither, as to Iosephs Store-house, doth God conuey the blessings of peace, that they may be thence transmitted to the sonnes of men.
whither, as to Joseph's Storehouse, does God convey the blessings of peace, that they may be thence transmitted to the Sons of men.
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How, and why then doth God giue peace in this his House? Because here (as Bernard well) Deus & audit, & auditur, God heares, and is heard here: audit orantes, erudit audientes;
How, and why then does God give peace in this his House? Because Here (as Bernard well) Deus & audit, & auditur, God hears, and is herd Here: audit Orantes, erudit Audientes;
uh-crq, cc q-crq av vdz np1 vvi n1 p-acp d po31 n1? p-acp av (c-acp np1 av) np1 cc n1, cc fw-la, np1 vvz, cc vbz vvn av: n1 n2, n1 n2;
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he heares his suppliants, and teacheth his hearers.
he hears his suppliants, and Teaches his hearers.
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As this place hath two vses, it is both Oratorium, and Auditorium: so in respect of both, doth it blesse vs with peace:
As this place hath two uses, it is both oratory, and Auditorium: so in respect of both, does it bless us with peace:
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our mouth procures it in the one, our eare in the other; God workes in our hearts by both.
our Mouth procures it in the one, our ear in the other; God works in our hearts by both.
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In the first, God sayes, as our Sauiour cites it, Domus mea domus orationis; My House shall be called the House of prayer.
In the First, God Says, as our Saviour cites it, Domus mea domus orationis; My House shall be called the House of prayer.
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And what blessing is it, euen the best of Peace, that our prayers cannot infeoffe vs in? Salomon when he would consecrate the Church he had built, solemnly sues to God, that hee would inuest it with this priuilege of an vniuersally gracious audience;
And what blessing is it, even the best of Peace, that our Prayers cannot infeoff us in? Solomon when he would consecrate the Church he had built, solemnly sues to God, that he would invest it with this privilege of an universally gracious audience;
cc r-crq n1 vbz pn31, av-j dt js pp-f n1, cst po12 n2 vmbx vvi pno12 p-acp? np1 c-crq pns31 vmd vvi dt n1 pns31 vhd vvn, av-j vvz p-acp np1, cst pns31 vmd vvi pn31 p-acp d n1 pp-f dt av-j j n1;
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and numbring the occasions of distressed Suppliants, makes it euer the foot of his request; (Then hearken to the prayer that thy seruant shall make towards this place;
and numbering the occasions of distressed Suppliants, makes it ever the foot of his request; (Then harken to the prayer that thy servant shall make towards this place;
cc vvg dt n2 pp-f j-vvn n2-jn, vvz pn31 av dt n1 pp-f po31 n1; (av vvb p-acp dt n1 cst po21 n1 vmb vvi p-acp d n1;
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Heare thou in heauen, thy dwelling place;
Hear thou in heaven, thy Dwelling place;
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and when thou hearest, haue mercy.) If euer therefore we would haue peace outward, inward, priuate, publike, secular, spirituall:and when thou Hearst, have mercy.) If ever Therefore we would have peace outward, inward, private, public, secular, spiritual:
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If we would haue peace in our estate, peace in our Land, peace in our Church, peace in our soules, pray for it.
If we would have peace in our estate, peace in our Land, peace in our Church, peace in our Souls, pray for it.
cs pns12 vmd vhi n1 p-acp po12 n1, n1 p-acp po12 n1, n1 p-acp po12 n1, n1 p-acp po12 n2, vvb p-acp pn31.
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And if euer wee will pray for it, pray here, in Gods house, for in this place will I giue peace.
And if ever we will pray for it, pray Here, in God's house, for in this place will I give peace.
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In vaine shall we looke for it elsewhere, if we aske it not here. It is true, we are bidden euery where to lift vp pure hands to God:
In vain shall we look for it elsewhere, if we ask it not Here. It is true, we Are bidden every where to lift up pure hands to God:
p-acp j vmb pns12 vvi p-acp pn31 av, cs pns12 vvb pn31 xx av. pn31 vbz j, pns12 vbr vvn d c-crq pc-acp vvi a-acp j n2 p-acp np1:
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but they cannot bee pure, that are profane; and they cannot bee but profane, that contemne the holy ordinances of God.
but they cannot be pure, that Are profane; and they cannot be but profane, that contemn the holy ordinances of God.
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He said well, In templo vis orare, in te ora;
He said well, In templo vis orare, in te ora;
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for (Know you not, that your bodies are the Temples of the liuing God?) but let me as truly returne it;
for (Know you not, that your bodies Are the Temples of the living God?) but let me as truly return it;
p-acp (vvb pn22 xx, cst po22 n2 vbr dt n2 pp-f dt j-vvg np1?) p-acp vvb pno11 a-acp av-j vvi pn31;
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In te vis orare, in templo ora? Wouldst thou pray with effect at home? Pray at Church;In te vis orare, in templo ora? Wouldst thou pray with Effect At home? prey At Church;
p-acp fw-fr fw-fr fw-la, fw-la fw-la fw-la? vmd2 pns21 vvi p-acp n1 p-acp n1-an? n1 p-acp n1;
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else thy deuotion is but the sacrifice of fooles;
Else thy devotion is but the sacrifice of Fools;
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for he hath said it, who hath good reason to appoint the circumstances of his owne beneficence, In this place will I giue peace.
for he hath said it, who hath good reason to appoint the Circumstances of his own beneficence, In this place will I give peace.
c-acp pns31 vhz vvn pn31, r-crq vhz j n1 pc-acp vvi dt n2 pp-f po31 d n1, p-acp d n1 vmb pns11 vvi n1.
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Will yee then see the reason why there is so much emptie Caske in the Celler of God? Therefore are men void of grace,
Will ye then see the reason why there is so much empty Cask in the Cellar of God? Therefore Are men void of grace,
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because they are voyd of deuotion. They seeke not God where he may be found;
Because they Are void of devotion. They seek not God where he may be found;
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and therefore it is iust with God not to be found of them, where they pretend to seeke him:
and Therefore it is just with God not to be found of them, where they pretend to seek him:
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for, In hoc loco; In this place will I giue peace.
for, In hoc loco; In this place will I give peace.
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Gerson distinguishes well in his Sermon de Angelis, that there is Duplex Coelum, A double Heauen;Gerson Distinguishes well in his Sermon de Angels, that there is Duplex Coelum, A double Heaven;
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Gloriae, & Ecclesiae; of Glory aboue, of the Church below; the Church is the Heauen on earth;Glory, & Ecclesiae; of Glory above, of the Church below; the Church is the Heaven on earth;
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where God is seene, heard, spoken vnto:
where God is seen, herd, spoken unto:
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where are his Saints (whose Assemblies are here;) where are his Angels: ( Let the woman haue power on her head,
where Are his Saints (whose Assemblies Are Here;) where Are his Angels: (Let the woman have power on her head,
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because of the Angels, 1 Cor. 11.) As the Iewes then, whilest the Church of God was Nationall, were wont (according to command) to looke towards the Temple,Because of the Angels, 1 Cor. 11.) As the Iewes then, whilst the Church of God was National, were wont (according to command) to look towards the Temple,
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if they could not come to it, in their deuotions:
if they could not come to it, in their devotions:
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So now that the Church is Catholike, or vniuersall, and euery of our Churches is equally Gods house, (NONLATINALPHABET;) we shall gladly with Peter and Iohn, goe vp to this Temple to pray;
So now that the Church is Catholic, or universal, and every of our Churches is equally God's house, (;) we shall gladly with Peter and John, go up to this Temple to pray;
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How can we looke for a better incouragement, than God giues vs here, In this place will I giue peace?
How can we look for a better encouragement, than God gives us Here, In this place will I give peace?
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In the latter, as it is Auditorium, so I create the fruit of the lips to be peace (saith God.) Naturally we are all (euen those that applaud themselues in the best opinion of their harmeles,
In the latter, as it is Auditorium, so I create the fruit of the lips to be peace (Says God.) Naturally we Are all (even those that applaud themselves in the best opinion of their harmless,
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and faire disposition) enemies to God: Enemies both actiuely and passiuely. Actiuely, NONLATINALPHABET, God-haters, Rom. 1. Passiuely, Filij irae, The sons of displeasure.
and fair disposition) enemies to God: Enemies both actively and passively. Actively,, God haters, Rom. 1. Passively, Filij irae, The Sons of displeasure.
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We fell out in Adam, through our owne wilfull apostasie and disobedience; and we still stand out in the maintenance of our inward corruption.
We fell out in Adam, through our own wilful apostasy and disobedience; and we still stand out in the maintenance of our inward corruption.
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There is no way to peace, but by reconciliation;
There is no Way to peace, but by reconciliation;
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there is no way to reconciliation, but by the Gospel of Iesus Christ, which is Euangelium pacis; there is no proper element for the Gospell of God, but the House of God;
there is no Way to reconciliation, but by the Gospel of Iesus christ, which is Evangelium pacis; there is no proper element for the Gospel of God, but the House of God;
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Locus iste, In this place will I giue peace. Locus iste, In this place will I give peace.
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It is not (I know) for euery heart to apprehend, either the want of this peace;
It is not (I know) for every heart to apprehend, either the want of this peace;
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or the misery of this want.
or the misery of this want.
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This is one of those happinesses which is most brag'd of, where it is least had.
This is one of those Happinesses which is most bragged of, where it is least had.
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The sensual Securitan pleases himselfe in the conceit of his owne peace. All is well at home;
The sensual Securitan Pleases himself in the conceit of his own peace. All is well At home;
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hee quarrels not with himselfe, for he denies himselfe nothing: God quarrels not with him; here are no checks of a chiding conscience;
he quarrels not with himself, for he Denies himself nothing: God quarrels not with him; Here Are no Checks of a chiding conscience;
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no frownes of an angry Iudge;
no frowns of an angry Judge;
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nothing but Pulchritudo pacis (as the Prophet speakes.) Alas, my beloued, call not this peace, call it stupidity;
nothing but Pulchritudo pacis (as the Prophet speaks.) Alas, my Beloved, call not this peace, call it stupidity;
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euen Hell it selfe is not a Kingdome diuided in it selfe.
even Hell it self is not a Kingdom divided in it self.
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There is no blessing, which is not also counterfeited, Pacem veram dabo, is the stile of the Prophets, Ier. 14.13. This were a needlesse Epithet, if there were not a false peace;
There is no blessing, which is not also counterfeited, Pacem Veram Dabo, is the style of the prophets, Jeremiah 14.13. This were a needless Epithet, if there were not a false peace;
pc-acp vbz dx n1, r-crq vbz xx av vvn, fw-la n1 fw-la, vbz dt n1 pp-f dt n2, np1 crd. d vbdr dt j n1, cs pc-acp vbdr xx dt j n1;
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such is this of carnall hearts. That Word of eternall Truth must stand: There is no peace, saith my God, to the wicked.
such is this of carnal hearts. That Word of Eternal Truth must stand: There is no peace, Says my God, to the wicked.
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Haue you seene a sore suddenly fild vp with vnsound flesh, and fairely skinned ouer, without all offence to the eie, which ere long will breake out againe,
Have you seen a soar suddenly filled up with unsound Flesh, and fairly skinned over, without all offence to the eye, which ere long will break out again,
vhb pn22 vvn dt j av-j vvn a-acp p-acp j n1, cc av-j vvn a-acp, p-acp d n1 p-acp dt n1, r-crq c-acp av-j vmb vvi av av,
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and bewray a secret, and so much-more-hardly-cured corruption? Such is a wicked mans peace.
and bewray a secret, and so much-more-hardly-cured corruption? Such is a wicked men peace.
cc vvi dt j-jn, cc av j n1? d vbz dt j ng1 n1.
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Haue you seene a slaue sit quietly in the Gally, not struggling with his chaine, not repining at his Oare (necessitas fortiter, consuetudo facile?) Haue you heard a dying man professe, that he felt no paine? Such is a wicked mans peace, of which he shall once say,
Have you seen a slave fit quietly in the Galley, not struggling with his chain, not repining At his Oar (Necessity fortiter, consuetudo facile?) Have you herd a dying man profess, that he felt no pain? Such is a wicked men peace, of which he shall once say,
vhb pn22 vvn dt n1 vvb av-jn p-acp dt n1, xx vvg p-acp po31 n1, xx vvg p-acp po31 n1 (fw-la fw-la, fw-la fw-la?) vhb pn22 vvn dt j-vvg n1 vvi, cst pns31 vvd dx n1? d vbz dt j ng1 n1, pp-f r-crq pns31 vmb a-acp vvi,
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though now all seeme smooth, and plausible; In pace amaritudo mea amarissima; In peace I had great bitternesse, Esay 38.17. Nether is the want of this peace lesse perceiued, than the misery of this want.
though now all seem smooth, and plausible; In pace amaritudo mea amarissima; In peace I had great bitterness, Isaiah 38.17. Neither is the want of this peace less perceived, than the misery of this want.
cs av d vvb j, cc j; p-acp fw-la fw-la fw-la fw-la; p-acp n1 pns11 vhd j n1, np1 crd. av-d vbz dt n1 pp-f d n1 av-dc vvn, cs dt n1 pp-f d n1.
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Men see no difference in the face of Heauen, whatsoeuer they doe; their blasphemies and prayers finde the same intertainement:
Men see no difference in the face of Heaven, whatsoever they do; their Blasphemies and Prayers find the same entertainment:
np1 vvb dx n1 p-acp dt n1 pp-f n1, r-crq pns32 vdb; po32 n2 cc n2 vvb dt d n1:
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therefore the carelesse man resolues, I shall haue peace, though I follow the wayes of mine owne heart.
Therefore the careless man resolves, I shall have peace, though I follow the ways of mine own heart.
av dt j n1 vvz, pns11 vmb vhi n1, cs pns11 vvb dt n2 pp-f po11 d n1.
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Oh the miserable sottishnesse of wilfull sinners! Sinne lyes (like a sleeping Bandog) at the doore of their heart;
O the miserable sottishness of wilful Sinners! Sin lies (like a sleeping Bandog) At the door of their heart;
uh dt j n1 pp-f j n2! n1 vvz (av-j dt j-vvg n1) p-acp dt n1 pp-f po32 n1;
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they looke vpon him, as if hee would neuer wake;
they look upon him, as if he would never wake;
pns32 vvb p-acp pno31, c-acp cs pns31 vmd av-x vvi;
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or, as if though hee should, yet hee were so clogged, and chained, and muzled, that there can bee no danger of his hurt.
or, as if though he should, yet he were so clogged, and chained, and muzzled, that there can be no danger of his hurt.
cc, c-acp cs cs pns31 vmd, av pns31 vbdr av vvn, cc vvn, cc vvn, cst a-acp vmb vbi dx n1 pp-f po31 n1.
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Let God but rowze him vp a little, he shall bay them to despaire; he shall flie vpon them, and pull out their throats:
Let God but rouse him up a little, he shall bay them to despair; he shall fly upon them, and pull out their throats:
vvb np1 cc-acp vvi pno31 a-acp dt j, pns31 vmb vvi pno32 pc-acp vvi; pns31 vmb vvi p-acp pno32, cc vvi av po32 n2:
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Then shall their troubled heart proiect terrible things, and they shall feele what it is to liue in the anger of a God.
Then shall their troubled heart project terrible things, and they shall feel what it is to live in the anger of a God.
av vmb po32 j-vvn n1 vvi j n2, cc pns32 vmb vvi r-crq pn31 vbz pc-acp vvi p-acp dt n1 pp-f dt np1.
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They shall see the Almighty putting himselfe into the fearefull formes of vengeance;
They shall see the Almighty putting himself into the fearful forms of vengeance;
pns32 vmb vvi dt j-jn vvg px31 p-acp dt j n2 pp-f n1;
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Who can stand before his indignation? And who can abide in the fiercenesse of his anger? His furie is powred out like fire,
Who can stand before his Indignation? And who can abide in the fierceness of his anger? His fury is poured out like fire,
q-crq vmb vvi p-acp po31 n1? cc q-crq vmb vvi p-acp dt n1 pp-f po31 n1? po31 n1 vbz vvn av av-j n1,
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and the rocks are throwne downe before him, Nahum, 1.6.
and the Rocks Are thrown down before him, Nahum, 1.6.
cc dt n2 vbr vvn a-acp p-acp pno31, np1, crd.
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And if his very loue haue drawne bloud of his deare ones: ( Terrores Domini militant contra me, saith holy Iob: The terrors of the Lord are set in aray against me, Iob 6.4:) and he that bore the chastisements of our peace, the Sonne of his loue, could say (My God, my God,
And if his very love have drawn blood of his deer ones: (Terrores Domini militant contra me, Says holy Job: The terrors of the Lord Are Set in array against me, Job 6.4:) and he that boar the chastisements of our peace, the Son of his love, could say (My God, my God,
cc cs po31 j n1 vhb vvn n1 pp-f po31 j-jn pi2: (fw-la fw-la j fw-la pno11, vvz j np1: dt n2 pp-f dt n1 vbr vvn p-acp n1 p-acp pno11, np1 crd:) cc pns31 cst vvd dt n2 pp-f po12 n1, dt n1 pp-f po31 n1, vmd vvi (po11 np1, po11 np1,
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why hast thou forsaken me?) Oh, what shall bee the Iudgements of his wrath? If this bee the rod of children, Oh, what shall be the Scorpions for his enemies? They shall see that gulfe of fire ready to receiue them into euerlasting burnings.why hast thou forsaken me?) O, what shall be the Judgments of his wrath? If this be the rod of children, O, what shall be the Scorpions for his enemies? They shall see that gulf of fire ready to receive them into everlasting burnings.
q-crq vh2 pns21 vvn pno11?) uh, q-crq vmb vbi dt n2 pp-f po31 n1? cs d vbb dt n1 pp-f n2, uh, q-crq vmb vbi dt n2 p-acp po31 n2? pns32 vmb vvi d n1 pp-f n1 j pc-acp vvi pno32 p-acp j n2.
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They shall see the Deuils their incessant tormentors, ready to seize vpon their guilty soules.
They shall see the Devils their incessant tormentors, ready to seize upon their guilty Souls.
pns32 vmb vvi dt n2 po32 j n2, j pc-acp vvi p-acp po32 j n2.
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Then, O then, shall they know, too late, what an happinesse it is, that God here promises, Dabo pacem. Would wee then auoyde the vnspeakeable horror of this wofull condition? Would we finde the bed of our sicknesse and death, comforted with the sweete testimony of an heauenly peace betwixt God and our soules? See whence we must fetch it;
Then, Oh then, shall they know, too late, what an happiness it is, that God Here promises, Dabo pacem. Would we then avoid the unspeakable horror of this woeful condition? Would we find the Bed of our sickness and death, comforted with the sweet testimony of an heavenly peace betwixt God and our Souls? See whence we must fetch it;
av, uh av, vmb pns32 vvi, av av-j, r-crq dt n1 pn31 vbz, cst np1 av vvz, fw-la fw-la. vmd pns12 av vvi dt j n1 pp-f d j n1? vmd pns12 vvi dt n1 pp-f po12 n1 cc n1, vvn p-acp dt j n1 pp-f dt j n1 p-acp np1 cc po12 n2? vvb c-crq pns12 vmb vvi pn31;
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In this place will I giue peace. In this place will I give peace.
p-acp d n1 vmb pns11 vvi n1.
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If euer we haue it, we must haue it from the blessed ordinances of God, his Word and Sacraments, which this place can afford vs. In vaine shall yee seeke for this (deare Christians) in a licentious Tauerne, in a rich Counting-house, in Chambers of dalliance, in full Tables, in Pompous Courts;
If ever we have it, we must have it from the blessed ordinances of God, his Word and Sacraments, which this place can afford us In vain shall ye seek for this (deer Christians) in a licentious Tavern, in a rich Countinghouse, in Chambers of dalliance, in full Tables, in Pompous Courts;
cs av pns12 vhb pn31, pns12 vmb vhi pn31 p-acp dt j-vvn n2 pp-f np1, po31 n1 cc n2, r-crq d n1 vmb vvi pno12 p-acp j vmb pn22 vvi p-acp d (j-jn np1) p-acp dt j n1, p-acp dt j n1, p-acp n2 pp-f n1, p-acp j n2, p-acp j n2;
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no, not in thrones of earthly Maiesty.
no, not in thrones of earthly Majesty.
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Alas, many of these are the make-bates betwixt Heauen and vs, most of them can marre, none of them can make our peace.
Alas, many of these Are the Makebates betwixt Heaven and us, most of them can mar, none of them can make our peace.
np1, d pp-f d vbr dt j p-acp n1 cc pno12, av-ds pp-f pno32 vmb vvi, pix pp-f pno32 vmb vvi po12 n1.
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It is onely the despised Ministery of the Gospell;
It is only the despised Ministry of the Gospel;
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the Word of reconciliation, (as it is called, 2 Cor. 5.19.) which sounds in Gods House, that can doe it.
the Word of reconciliation, (as it is called, 2 Cor. 5.19.) which sounds in God's House, that can do it.
dt n1 pp-f n1, (c-acp pn31 vbz vvn, crd np1 crd.) r-crq vvz p-acp npg1 n1, cst vmb vdi pn31.
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As yee loue your soules therefore, as you would finde peace at the last, and would looke with a comfortable assurance in the face of death and iudgement;
As ye love your Souls Therefore, as you would find peace At the last, and would look with a comfortable assurance in the face of death and judgement;
p-acp pn22 vvb po22 n2 av, c-acp pn22 vmd vvi n1 p-acp dt ord, cc vmd vvi p-acp dt j n1 p-acp dt n1 pp-f n1 cc n1;
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as yee would see a gracious Mercy-seate in the dreadfull Tribunall of God, at the day of our last appearance, frequent the House of God;
as ye would see a gracious Mercy-seat in the dreadful Tribunal of God, At the day of our last appearance, frequent the House of God;
c-acp pn22 vmd vvi dt j n1 p-acp dt j n1 pp-f np1, p-acp dt n1 pp-f po12 ord n1, vvi dt n1 pp-f np1;
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attend reuerently and conscionably vpon the sacred Institutions of God, yeeld your selues ouer to be wrought vpon by the powerfull Gospell of Iesus Christ.
attend reverently and Conscionably upon the sacred Institutions of God, yield your selves over to be wrought upon by the powerful Gospel of Iesus christ.
vvb av-j cc av-j p-acp dt j n2 pp-f np1, vvb po22 n2 a-acp pc-acp vbi vvn p-acp p-acp dt j n1 pp-f np1 np1.
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Oh, be not you wanting vnto God, he will not bee wanting vnto you, but will make good this promise of his vnfaileable grace, In this place will I giue peace.
O, be not you wanting unto God, he will not be wanting unto you, but will make good this promise of his vnfaileable grace, In this place will I give peace.
uh, vbb xx pn22 vvg p-acp np1, pns31 vmb xx vbi vvg p-acp pn22, cc-acp vmb vvi j d n1 pp-f po31 j n1, p-acp d n1 vmb pns11 vvi n1.
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It is a great word that is heere spoken, Dabo pacem; and therefore it is vndertaken by an omnipotent Agent, I will giue peace. If all the Angels of Heauen should haue said so, wee should soone haue replied,
It is a great word that is Here spoken, Dabo pacem; and Therefore it is undertaken by an omnipotent Agent, I will give peace. If all the Angels of Heaven should have said so, we should soon have replied,
pn31 vbz dt j n1 cst vbz av vvn, fw-la fw-la; cc av pn31 vbz vvn p-acp dt j n1, pns11 vmb vvi n1. cs d dt n2 pp-f n1 vmd vhi vvn av, pns12 vmd av vhi vvn,
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as Korah and his company did to Moses and Aaron; Yee tooke too much vpon you, Numbers 16.3. This worke is not for any finite power;
as Korah and his company did to Moses and Aaron; Ye took too much upon you, Numbers 16.3. This work is not for any finite power;
c-acp np1 cc po31 n1 vdd p-acp np1 cc np1; pn22 vvd av av-d p-acp pn22, n2 crd. d n1 vbz xx p-acp d j n1;
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the stile of peace, is the peace of God;
the style of peace, is the peace of God;
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the stile of God, the Mediator betwixt God and man, is, The Prince of Peace. He is the true Salomon, the other was but typicall.
the style of God, the Mediator betwixt God and man, is, The Prince of Peace. He is the true Solomon, the other was but typical.
dt n1 pp-f np1, dt n1 p-acp np1 cc n1, vbz, dt n1 pp-f n1. pns31 vbz dt j np1, dt n-jn vbds cc-acp j.
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It is hee onely, that when the Disciples were tossed with contrary winds and threatning billowes, could command the windes and waues to a calme.
It is he only, that when the Disciples were tossed with contrary winds and threatening billows, could command the winds and waves to a Cam.
pn31 vbz pns31 j, cst c-crq dt n2 vbdr vvn p-acp j-jn n2 cc j-vvg n2, vmd vvi dt n2 cc n2 p-acp dt j-jn.
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It is hee onely, that when his Church is tossed with the winds and waues of raging and impetuous enmitie, can giue outward peace.
It is he only, that when his Church is tossed with the winds and waves of raging and impetuous enmity, can give outward peace.
pn31 vbz pns31 j, cst c-crq po31 n1 vbz vvn p-acp dt n2 cc n2 pp-f vvg cc j n1, vmb vvi j n1.
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It is he onely, that when the distressed soule is tossed with the winds and waues of strong temptation, of weake diffidence, can giue inward peace.
It is he only, that when the distressed soul is tossed with the winds and waves of strong temptation, of weak diffidence, can give inward peace.
pn31 vbz pns31 j, cst c-crq dt j-vvn n1 vbz vvn p-acp dt n2 cc n2 pp-f j n1, pp-f j n1, vmb vvi j n1.
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Iustly therefore doth he challenge this act as his owne, I will giue peace. We vse to say, It is best treating of peace with a Sword in our hand.
Justly Therefore does he challenge this act as his own, I will give peace. We use to say, It is best treating of peace with a Sword in our hand.
av-j av vdz pns31 vvi d n1 p-acp po31 d, pns11 vmb vvi n1. pns12 vvb pc-acp vvi, pn31 vbz js vvg pp-f n1 p-acp dt n1 p-acp po12 n1.
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Those who haue the aduantage of the warre, may command peace: vnderlings must stoope to such conditions, as the victor will yeeld.
Those who have the advantage of the war, may command peace: underlings must stoop to such conditions, as the victor will yield.
d r-crq vhb dt n1 pp-f dt n1, vmb vvi n1: n2 vmb vvi p-acp d n2, c-acp dt n1 vmb vvi.
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To shew vs therefore how easily he can giue peace, God stiles himselfe the God of Hosts;
To show us Therefore how Easily he can give peace, God stile himself the God of Hosts;
p-acp vvi pno12 av c-crq av-j pns31 vmb vvi n1, np1 vvz px31 dt n1 pp-f n2;
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a title wherein he takes no small delight, referring not to the being of the creature, but to their marshaling;
a title wherein he Takes no small delight, referring not to the being of the creature, but to their marshaling;
dt n1 c-crq pns31 vvz dx j n1, vvg xx p-acp dt vbg pp-f dt n1, cc-acp p-acp po32 vvg;
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not to their naturall estate, but their militarie; neither would God be lookt at in it, as a Creator, but as a Generall.
not to their natural estate, but their military; neither would God be looked At in it, as a Creator, but as a General.
xx p-acp po32 j n1, cc-acp po32 j; av-dx vmd np1 vbi vvn p-acp p-acp pn31, c-acp dt n1, p-acp p-acp dt n1.
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In but two of the Prophets, Esay and Ieremy, no lesse than an hundred and thirty times hath hee this stile giuen him.
In but two of the prophets, Isaiah and Ieremy, no less than an hundred and thirty times hath he this style given him.
p-acp p-acp crd pp-f dt n2, np1 cc np1, av-dx dc cs dt crd cc crd n2 vhz pns31 d n1 vvn pno31.
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Euery thing, as it hath an existence from the Maker, so an order from the Gouernour;
Every thing, as it hath an existence from the Maker, so an order from the Governor;
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and that order is no other than warlike, wherein it doth (militare Deo) serue vnder the colours of the Almighty.
and that order is no other than warlike, wherein it does (militare God) serve under the colours of the Almighty.
cc d n1 vbz dx n-jn cs j, c-crq pn31 vdz (fw-la fw-la) vvb p-acp dt n2 pp-f dt j-jn.
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All creatures are both mustred and trained, and placed in Garrison, and brought forth into the field, in the seruice of their Creator;
All creatures Are both mustered and trained, and placed in Garrison, and brought forth into the field, in the service of their Creator;
av-d n2 vbr d vvd cc vvn, cc vvn p-acp n1, cc vvd av p-acp dt n1, p-acp dt n1 pp-f po32 n1;
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they are all exercitus pugnatorum. If yee looke into Heauen, there is a company of heauenly Souldiers, Luke 2. Neither was there onely the construction of Idolaters, vniuersa militia coeli, to which they burnt incense; but of Moses himselfe;
they Are all Exercitus pugnatorum. If ye look into Heaven, there is a company of heavenly Soldiers, Lycia 2. Neither was there only the construction of Idolaters, vniuersa militia coeli, to which they burned incense; but of Moses himself;
pns32 vbr d fw-la fw-la. cs pn22 vvb p-acp n1, pc-acp vbz dt n1 pp-f j n2, av crd av-d vbds a-acp j dt n1 pp-f n2, fw-la n1 fw-la, p-acp r-crq pns32 vvd n1; cc-acp pp-f np1 px31;
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Thus the Heauen and the Earth were finished, and all the Host of them, Gen. 2.1.Thus the Heaven and the Earth were finished, and all the Host of them, Gen. 2.1.
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If yee looke to the Earth, not men only, whom reason hath fitted for such designes,
If ye look to the Earth, not men only, whom reason hath fitted for such designs,
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but euen the brute, yea, the basest and indociblest of the brute creatures are ranged into arrayes:
but even the brutus, yea, the Basest and indociblest of the brutus creatures Are ranged into arrays:
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euen the very Locusts, though they haue no leader, yet Egrediuntur per turmas, They goe foorth by bands, Prou. 30.27.
even the very Locusts, though they have no leader, yet Egrediuntur per turmas, They go forth by bans, Prou. 30.27.
av dt j n2, cs pns32 vhb dx n1, av fw-la fw-la fw-la, pns32 vvb av p-acp n2, np1 crd.
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And if ye looke into Egypt (where for the time was Sedes belli, ) you shall finde a band of Frogs, that were appointed to march into the very bed-chamber, the bed, the ouens, the dishes of Pharaoh; you shall finde an host of Lice, of Flies, of Caterpillers, sent against those Egyptian Tyrants.
And if you look into Egypt (where for the time was Sedes Belli,) you shall find a band of Frogs, that were appointed to march into the very bedchamber, the Bed, the ovens, the Dishes of Pharaoh; you shall find an host of Lice, of Flies, of Caterpillars, sent against those Egyptian Tyrants.
cc cs pn22 vvb p-acp np1 (c-crq p-acp dt n1 vbds fw-la fw-it,) pn22 vmb vvi dt n1 pp-f n2, cst vbdr vvn pc-acp vvi p-acp dt j n1, dt n1, dt n2, dt n2 pp-f np1; pn22 vmb vvi dt n1 pp-f n1, pp-f n2, pp-f n2, vvn p-acp d jp n2.
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Else-where, ye shall finde troupes of Palmerwormes, of Locusts, of Cankerwormes, of Caterpillers to set vpon Israel, Ioel 1.4. Shortly, where he meanes to preserue, the fiery Charets and Horsemen of Heauen shall compasse Dothan.
Elsewhere, you shall find troops of Palmerworms, of Locusts, of Cankerworms, of Caterpillars to Set upon Israel, Joel 1.4. Shortly, where he means to preserve, the fiery Charets and Horsemen of Heaven shall compass Dothan.
av, pn22 vmb vvi n2 pp-f n2, pp-f n2, pp-f n2, pp-f n2 pc-acp vvi p-acp np1, np1 crd. np1, c-crq pns31 vvz pc-acp vvi, dt j n2 cc n2 pp-f n1 vmb vvi np1.
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Where hee meanes to destroy, the most despicable of his creatures shall be armed, to the ruine of the proudest.
Where he means to destroy, the most despicable of his creatures shall be armed, to the ruin of the proudest.
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Doth Goliah stalke forth to the defiance of the God of Israel? A Pibble out of the brooke shall strew him on the ground.
Does Goliath stalk forth to the defiance of the God of Israel? A Pebble out of the brook shall strew him on the ground.
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Doth an Herod heare his flatterers gladly say, Nec vox hominem sonat? Stay but a while, God sets his vermine vpon him;
Does an Herod hear his Flatterers gladly say, Nec vox hominem Sonnet? Stay but a while, God sets his vermin upon him;
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all the Kings guard cannot master those Lice. Hee hath Hornets for the Hiuites and Canaanites.
all the Kings guard cannot master those Lice. He hath Hornets for the Hiuites and Canaanites.
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Exod 23. Mice for the Philistims, 1. Sam. 6. Rats for the couetous Prelate: A Flie for Pope Adrian: A world of creatures for either defensiue or offensiue seruices.Exod 23. Mice for the philistines, 1. Sam. 6. Rats for the covetous Prelate: A Fly for Pope Adrian: A world of creatures for either defensive or offensive services.
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Quare fremuerunt gentes? Why doe the Heathen rage, and the people imagine a vaine thing? The Kings of the Earth set themselues, Quare fremuerunt gentes? Why do the Heathen rage, and the people imagine a vain thing? The Kings of the Earth Set themselves,
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and the Rulers take counsell together against the Lord, and against his Annointed. Presumptuous dust and ashes, that dare rise vp against the God of hosts!and the Rulers take counsel together against the Lord, and against his Anointed. Presumptuous dust and Ashes, that Dare rise up against the God of hosts!
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If a silly Ant out of a Mole-hill should march forth, and proffer to wrestle a fall with a Gyant, there were some proportion in this challenge;
If a silly Ant out of a Molehill should march forth, and proffer to wrestle a fallen with a Giant, there were Some proportion in this challenge;
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there is none of a finite power to an infinite.
there is none of a finite power to an infinite.
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Should all the powers of Hell band themselues with those on earth, Quis restitit? What power haue they of being, of motion,
Should all the Powers of Hell band themselves with those on earth, Quis restitit? What power have they of being, of motion,
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but from him whom they oppose? How easily can he blow vpon their enterprises? How easily can he command these to the dust, those to their Chaines? Bee confounded therefore, O vaine men, whose breath is in your nostrils (and that not your owne neither) when ye thinke of the power and Maiesty of the God of Hosts.
but from him whom they oppose? How Easily can he blow upon their enterprises? How Easily can he command these to the dust, those to their Chains? Bee confounded Therefore, Oh vain men, whose breath is in your nostrils (and that not your own neither) when you think of the power and Majesty of the God of Hosts.
cc-acp p-acp pno31 ro-crq pns32 vvb? c-crq av-j vmb pns31 vvi p-acp po32 n2? c-crq av-j vmb pns31 vvi d p-acp dt n1, d p-acp po32 n2? np1 vvn av, uh j n2, rg-crq n1 vbz p-acp po22 n2 (cc cst xx po22 d dx) c-crq pn22 vvb pp-f dt n1 cc n1 pp-f dt n1 pp-f n2.
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And why are we dismaid with the rumors, or feares of the strongest oppositions? Gebal and Ammon, and Amelec, the Philistims, with them that dwell at Tyre? Ashur also is ioyned to the incestuous children of Lot: (NONLATINALPHABET) O thou of little faith,
And why Are we dismayed with the rumours, or fears of the Strongest oppositions? Gebal and Ammon, and Amelec, the philistines, with them that dwell At Tyre? Ashur also is joined to the incestuous children of Lot: () Oh thou of little faith,
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why fearest thou? The Lord of hosts is with vs, the God of Iacob is our refuge, Psa. 46. Come, all ye Bands of wickednesse,
why Fearest thou? The Lord of hosts is with us, the God of Iacob is our refuge, Psa. 46. Come, all you Bans of wickedness,
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and conspire against the Scepter of the Kingdome (that is, the Gospell) of Iesus Christ.
and conspire against the Sceptre of the Kingdom (that is, the Gospel) of Iesus christ.
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He hath his Armageddon, He hath a feast for the fowles of the aire, and the beasts of the field, whom he hath inuited to the flesh of Captaines,
He hath his Armageddon, He hath a feast for the fowls of the air, and the beasts of the field, whom he hath invited to the Flesh of Captains,
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and the flesh of Kings, Reuel. 19.8. I will not be afraid of ten thousands of people that haue set themselues against me round about;
and the Flesh of Kings, Revel. 19.8. I will not be afraid of ten thousands of people that have Set themselves against me round about;
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Dominus suscepit; The Lord hath sustained me, and he is the Lord of Hosts.Dominus suscepit; The Lord hath sustained me, and he is the Lord of Hosts.
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Yea, why are we apalled, when we see the measures of the sonnes of Anak; the spirituall wickednesses in heauenly places? If we looke at their number, they are Legions.
Yea, why Are we appalled, when we see the measures of the Sons of Anak; the spiritual Wickednesses in heavenly places? If we look At their number, they Are Legions.
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If to their strength, they are Principalities and Powers. If to their nature, they are spirits that rule in the aire.
If to their strength, they Are Principalities and Powers. If to their nature, they Are spirits that Rule in the air.
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We are men, flesh and bloud, single, weake, sinfull. What euer we are, our God is in heauen, and doth whatsoeuer he will;
We Are men, Flesh and blood, single, weak, sinful. What ever we Are, our God is in heaven, and does whatsoever he will;
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he is the Lord of Hosts; though Cowards in our selues, yet in him we are more than Conquerors;
he is the Lord of Hosts; though Cowards in our selves, yet in him we Are more than Conquerors;
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he who is more than all power, than All truth, hath said it; The Gates of Hell shall not preuaile against his Church.
he who is more than all power, than All truth, hath said it; The Gates of Hell shall not prevail against his Church.
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Thanks be to God, which giueth vs victory, through our Lord Iesus Christ. Lastly, he is the Lord of hosts; his vndertakings are infallible:
Thanks be to God, which gives us victory, through our Lord Iesus christ. Lastly, he is the Lord of hosts; his undertakings Are infallible:
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Hath he said, that the glory of the Euangelicall Church shall exceed the Legall? Hath he said, that, In this place he will giue peace? How can the Church faile of glory,
Hath he said, that the glory of the Evangelical Church shall exceed the Legal? Hath he said, that, In this place he will give peace? How can the Church fail of glory,
vhz pns31 vvn, cst dt n1 pp-f dt np1 n1 vmb vvi dt j? vhz pns31 vvn, cst, p-acp d n1 pns31 vmb vvi n1? q-crq vmb dt n1 vvb pp-f n1,
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or the soule of peace? His word can be no more defectiue, than himselfe impotent.
or the soul of peace? His word can be no more defective, than himself impotent.
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Trust God with his owne causes; trust him with thy selfe; doe that he bids; expect what he promises;
Trust God with his own Causes; trust him with thy self; do that he bids; expect what he promises;
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haunt this House of his, wait on his ordinances. The Lord of Hosts shall giue thee that peace, which passeth all vnderstanding;
haunt this House of his, wait on his ordinances. The Lord of Hosts shall give thee that peace, which passes all understanding;
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and with peace, glory, in that vpper House of his not made with hands, eternall in the Heauens.
and with peace, glory, in that upper House of his not made with hands, Eternal in the Heavens.
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To the possession whereof, that God, who hath ordained vs, in his good time mercifully bring vs.
To the possession whereof, that God, who hath ordained us, in his good time mercifully bring us
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And now, O Lord God of Hosts, make good thy promises to this House of thine.
And now, Oh Lord God of Hosts, make good thy promises to this House of thine.
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Whensoeuer any Suppliant shall in this place offer vp his praiers vnto thee, heare thou in Heauen, thy dwelling place;
Whensoever any Suppliant shall in this place offer up his Prayers unto thee, hear thou in Heaven, thy Dwelling place;
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and when thou hearest, haue mercy.
and when thou Hearst, have mercy.
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What Word soeuer of thine shall sound out of this place, let it be the fauour of life vnto life to euery hearer.
What Word soever of thine shall found out of this place, let it be the favour of life unto life to every hearer.
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What Sacrament soeuer of thine in this place shall be administred, let it be effectuall to the saluation of euery receiuer.
What Sacrament soever of thine in this place shall be administered, let it be effectual to the salvation of every receiver.
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Thou that art the God of glory, and peace, giue peace and glory to thy Seruants, Thou that art the God of glory, and peace, give peace and glory to thy Servants,
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for thy mercies sake, for thy Sonnes sake, euen the Sonne of thy loue, Iesus Christ the iust.
for thy Mercies sake, for thy Sons sake, even the Son of thy love, Iesus christ the just.
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To whom with thee, and the holy Ghost, one infinite God, be giuen all praise, honour,
To whom with thee, and the holy Ghost, one infinite God, be given all praise, honour,
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and thanksgiuing now and for euer. and thanksgiving now and for ever.
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THE TRVE Peace-Maker. ESAY 32.17. Opus Iustitiae pax. The worke of Iustice (or righteousnesse ) shall be peace.
THE TRUE Peace-Maker. ISAIAH 32.17. Opus Iustitiae pax. The work of justice (or righteousness) shall be peace.
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MY Text (you heare) is of Iustice and peace, two royall graces; and such as flow from soueraigne Maiesty:
MY Text (you hear) is of justice and peace, two royal graces; and such as flow from sovereign Majesty:
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There is a double Iustice, Diuine and humane; there is a double peace, outward in the state, inward in the soule:
There is a double justice, Divine and humane; there is a double peace, outward in the state, inward in the soul:
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Accordingly, there is a double sense of my Text; a spirituall, a ciuill sense: The spirituall concerning Theologicall Iustice, and inward peace;
Accordingly, there is a double sense of my Text; a spiritual, a civil sense: The spiritual Concerning Theological justice, and inward peace;
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The ciuill concerning humane iustice and outward peace. The spirituall thus;
The civil Concerning humane Justice and outward peace. The spiritual thus;
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The Messias shall cause the fruit of his perfect iustice to be our inward peace with God, and our selues. The ciuill thus;
The Messias shall cause the fruit of his perfect Justice to be our inward peace with God, and our selves. The civil thus;
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The Magistrate shall cause the worke of ciuill Iustice in his administration, to be our outward peace with one another:
The Magistrate shall cause the work of civil justice in his administration, to be our outward peace with one Another:
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In both, or either (as Musculus well) there is an allusion in the Hebrew word to a field;
In both, or either (as Musculus well) there is an allusion in the Hebrew word to a field;
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the soile is the heart or the State, the seed is Iustice, the fruit peace: That which was waste ground is now a Carmell, a fruitfull field;
the soil is the heart or the State, the seed is justice, the fruit peace: That which was waste ground is now a Carmel, a fruitful field;
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and the fruit of this field of Iustice is peace. As there is good reason, we will beginne with the spirituall Iustice and Peace.
and the fruit of this field of justice is peace. As there is good reason, we will begin with the spiritual justice and Peace.
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The great King of Heauen will disforest that peece of the world, which hee calls his Church, and put it to tillage;
The great King of Heaven will disforest that piece of the world, which he calls his Church, and put it to tillage;
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it shall be sowne with righteousnesse, and shall yeeld a sweet crop of peace:
it shall be sown with righteousness, and shall yield a sweet crop of peace:
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in this onely, not in the barren heaths of the prophane world, shall true peace grow.
in this only, not in the barren heaths of the profane world, shall true peace grow.
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At first, God and man were good friends:
At First, God and man were good Friends:
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How should there bee other than good termes betwixt Heauen and Paradise? God made man iust;
How should there be other than good terms betwixt Heaven and Paradise? God made man just;
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and iust man (whiles he was so) could not chuse but loue the iust God that made him; sin set them at odds;
and just man (while he was so) could not choose but love the just God that made him; since Set them At odds;
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in one act and instant did man leese both his iustice and peace; now the world is changed;
in one act and instant did man lose both his Justice and peace; now the world is changed;
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now the stile of God is Fortis vltor, God the auenger, Ier. 51.56. and the stile of men, Filij irae, sons of wrath, Ephes. 2.3. There is no possible peace to be made betwixt God & man, but by the perfect Iustice of him that was both God & man:
now the style of God is Fortis Vltor, God the avenger, Jeremiah 51.56. and the style of men, Filij irae, Sons of wrath, Ephesians 2.3. There is no possible peace to be made betwixt God & man, but by the perfect justice of him that was both God & man:
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I would there were a peace in the Church about this Iustice; It is pitie & shame there is not; but there must be heresies:
I would there were a peace in the Church about this justice; It is pity & shame there is not; but there must be heresies:
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As there are two parts of Diuinity, the Law and the Gospell; so each of these haue their Iustice;
As there Are two parts of Divinity, the Law and the Gospel; so each of these have their justice;
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there is a Iustice of the Law, and an Euangelicall Iustice. The Iustice of the Law when a meere morall man is iustified (out of his owne powers) by the works of the Law;
there is a justice of the Law, and an Evangelical Justice The justice of the Law when a mere moral man is justified (out of his own Powers) by the works of the Law;
pc-acp vbz dt n1 pp-f dt n1, cc dt np1 n1 dt n1 pp-f dt n1 c-crq dt j j n1 vbz vvn (av pp-f po31 d n2) p-acp dt n2 pp-f dt n1;
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very Papists will giue so much way to S. Paul, so much affront to Pelagius, as to renounce this;
very Papists will give so much Way to S. Paul, so much affront to Pelagius, as to renounce this;
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freely anathematizing that man who by the strength of humane nature, or the doctrine of the Law, shal challenge iustification;
freely anathematizing that man who by the strength of humane nature, or the Doctrine of the Law, shall challenge justification;
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Vnlesse perhaps some Andradius haue priuiledge to teach, that this Ethica Iustitia, was enough to iustifie and saue the old Philosophers.
Unless perhaps Some Andreas have privilege to teach, that this Ethics Iustitia, was enough to justify and save the old Philosophers.
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The Euangelicall Iustice is not without the interuention of a Sauiour; To which claime is laid in two kindes, either as imputatiue, or as inherent; The inherent wrought in vs:
The Evangelical justice is not without the intervention of a Saviour; To which claim is laid in two Kinds, either as imputative, or as inherent; The inherent wrought in us:
dt np1 n1 vbz xx p-acp dt n1 pp-f dt n1; p-acp r-crq n1 vbz vvn p-acp crd n2, av-d p-acp j, cc p-acp j; dt j vvn p-acp pno12:
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the imputed wrought for vs. How easie were it to leade you through a thicket of distinctions into a large field of controuersie, concerning the nature, meanes, manner of our Iustification? No head in all Diuinity yeelds either more, or more important Problems;
the imputed wrought for us How easy were it to lead you through a thicket of Distinctions into a large field of controversy, Concerning the nature, means, manner of our Justification? No head in all Divinity yields either more, or more important Problems;
dt j-vvn vvn p-acp pno12 c-crq j vbdr pn31 pc-acp vvi pn22 p-acp dt n1 pp-f n2 p-acp dt j n1 pp-f n1, vvg dt n1, n2, n1 pp-f po12 n1? dx n1 p-acp d n1 vvz d dc, cc av-dc j n2;
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In so much as Cardinall De Monte, Vice-President for the time of the Councell of Trent, in an Oration made by him in the eleuenth session, professes, that when they meant to dispatch their Decree concerning Iustification in fifteene daies, it cost them seuen moneths to finish, without one daies intermission;
In so much as Cardinal De Monte, Vice-President for the time of the Council of Trent, in an Oration made by him in the Eleventh session, Professes, that when they meant to dispatch their decree Concerning Justification in fifteene days, it cost them seuen months to finish, without one days intermission;
p-acp av av-d c-acp n1 fw-fr fw-fr, n1 p-acp dt n1 pp-f dt n1 pp-f np1, p-acp dt n1 vvd p-acp pno31 p-acp dt ord n1, vvz, cst c-crq pns32 vvd pc-acp vvi po32 n1 vvg n1 p-acp crd n2, pn31 vvd pno32 crd n2 pc-acp vvi, p-acp crd ng2 n1;
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and when all is done, they haue left the world, which was before (as Pighius ingenuously) intricated by the thorny questions of Schoolemen, rather more vnsatisfied and perplexed than they found it.
and when all is done, they have left the world, which was before (as Pighius ingenuously) Intricated by the thorny questions of Schoolmen, rather more unsatisfied and perplexed than they found it.
cc c-crq d vbz vdn, pns32 vhb vvn dt n1, r-crq vbds p-acp (c-acp np1 av-j) vvn p-acp dt j n2 pp-f n2, av-c av-dc j-vvn cc vvn cs pns32 vvd pn31.
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It is the maine care of our liues, and deaths, what shall giue vs peace and acceptation before the dreadfull Tribunall of God:
It is the main care of our lives, and death's, what shall give us peace and acceptation before the dreadful Tribunal of God:
pn31 vbz dt j n1 pp-f po12 n2, cc n2, r-crq vmb vvi pno12 n1 cc n1 p-acp dt j n1 pp-f np1:
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What, but righteousnesse? What righteousnesse, or whose? Ours, or Christs? Ours, in the inherent graces wrought in vs, in the holy works wrought by vs;
What, but righteousness? What righteousness, or whose? Ours, or Christ? Ours, in the inherent graces wrought in us, in the holy works wrought by us;
q-crq, cc-acp n1? q-crq n1, cc qg-crq? png12, cc npg1? png12, p-acp dt j n2 vvn p-acp pno12, p-acp dt j n2 vvn p-acp pno12;
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or Christs, in his most perfect obedience, and meritorious satisfaction wrought for vs, applied to vs? The Tridentine faction is for the former; wee are for the latter;
or Christ, in his most perfect Obedience, and meritorious satisfaction wrought for us, applied to us? The Tridentine faction is for the former; we Are for the latter;
cc npg1, p-acp po31 av-ds j n1, cc j n1 vvn p-acp pno12, vvn p-acp pno12? dt jp n1 vbz p-acp dt j; pns12 vbr p-acp dt d;
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God is as direct on our side as his Word can make him;
God is as Direct on our side as his Word can make him;
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Euery where blazoning the defects of our owne righteousnesse, the imperfections of our best Graces, the deadly nature of our least sinnes, the radicall sinfulnesse of our habituall concupiscence, the pollution of our best works:
Every where blazoning the defects of our own righteousness, the imperfections of our best Graces, the deadly nature of our least Sins, the radical sinfulness of our habitual concupiscence, the pollution of our best works:
d c-crq vvg dt n2 pp-f po12 d n1, dt n2 pp-f po12 js n2, dt j n1 pp-f po12 av-ds n2, dt j n1 pp-f po12 j n1, dt n1 pp-f po12 js n2:
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Euery where extolling the perfect obedience of our Redeemer, the gracious application of that obedience, the sweet comfort of that application, the assurance and vnfailablenesse of that comfort:
Every where extolling the perfect Obedience of our Redeemer, the gracious application of that Obedience, the sweet Comfort of that application, the assurance and vnfailablenesse of that Comfort:
d c-crq vvg dt j n1 pp-f po12 n1, dt j n1 pp-f d n1, dt j n1 pp-f d n1, dt n1 cc n1 pp-f d n1:
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and lastly, our happy rest in that assurance. I instance not; open the Booke, see where your eies can looke beside these.
and lastly, our happy rest in that assurance. I instance not; open the Book, see where your eyes can look beside these.
cc ord, po12 j n1 p-acp d n1. pns11 n1 xx; vvb dt n1, vvb c-crq po22 n2 vmb vvi a-acp d.
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Satis apertè (saith their Cassander ) The Scripture is cleare ours; So is all antiquity, if they beleeue that learned Arbiter;Satis apertè (Says their Cassander) The Scripture is clear ours; So is all antiquity, if they believe that learned Arbiter;
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So are their more ingenuous Doctors of the last age;
So Are their more ingenuous Doctors of the last age;
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So would they all be, if they had grace to know God themselues, grace, sinne, heauen, hell;
So would they all be, if they had grace to know God themselves, grace, sin, heaven, hell;
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God perfectly iust, themselues miserably weake, Grace sensibly imperfect, sinne vnmeasurably sinfull;
God perfectly just, themselves miserably weak, Grace sensibly imperfect, sin unmeasurably sinful;
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Lastly, if they knew that heauen is for none but the pure, that hell is for the presumptuous.
Lastly, if they knew that heaven is for none but the pure, that hell is for the presumptuous.
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O Sauiour, no man is iust through thee, but he that is sanctified by thee;
O Saviour, no man is just through thee, but he that is sanctified by thee;
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What is our inherent justice, but sanctity? That we aspire towards, wee attaine not to;
What is our inherent Justice, but sanctity? That we aspire towards, we attain not to;
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Woe were vs if we were not more iust in thee, than sanctified in our selues;
Woe were us if we were not more just in thee, than sanctified in our selves;
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wee are sanctified, in part, according to the weaknesse of our receit; we are iustified thorowly, according to the perfection of thine acceptation;
we Are sanctified, in part, according to the weakness of our receipt; we Are justified thoroughly, according to the perfection of thine acceptation;
pns12 vbr vvn, p-acp n1, vvg p-acp dt n1 pp-f po12 n1; pns12 vbr vvn av-j, vvg p-acp dt n1 pp-f po21 n1;
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were we fully sanctified here, we should be more than men; were we not thorowly iustified, we should be no more than sinners before thee;
were we Fully sanctified Here, we should be more than men; were we not thoroughly justified, we should be no more than Sinners before thee;
vbdr pns12 av-j vvn av, pns12 vmd vbi av-dc cs n2; vbdr pns12 xx av-j vvn, pns12 vmd vbi dx av-dc cs n2 p-acp pno21;
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whiles wee stand before thee as sinners, we can haue no peace;
while we stand before thee as Sinners, we can have no peace;
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Let others trust in the Charets and Horses of their owne strength, wee will remember the Name of the Lord our God;
Let Others trust in the Charets and Horses of their own strength, we will Remember the Name of the Lord our God;
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The worke of thy Iustice shall bee our peace, Peace is a sweet word; Euery body would be glad of it;The work of thy justice shall be our peace, Peace is a sweet word; Every body would be glad of it;
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especially Peace at the last, as the Psalmist speakes:
especially Peace At the last, as the Psalmist speaks:
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How haue the politickly religious held out twigs for the drowning soule to catch at? Due satisfactions, vndue supererogations, patronages of Saints, bargaines of Indulgences, woolward pilgrimages,
How have the politicly religious held out twigs for the drowning soul to catch At? Due satisfactions, undue supererogations, patronages of Saints, bargains of Indulgences, woolward Pilgrimages,
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and at last (after whips and haire-clothes) leaue the dying soule to a feare of Hell, doubt of Heauen, assurance of Purgatory flames;
and At last (After whips and haire-clothes) leave the dying soul to a Fear of Hell, doubt of Heaven, assurance of Purgatory flames;
cc p-acp ord (c-acp n2 cc n2) vvb dt j-vvg n1 p-acp dt n1 pp-f n1, n1 pp-f n1, n1 pp-f n1 n2;
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How truly may it now say to these Doctors, as Iob to his friends, Miserable comforters are yee all;
How truly may it now say to these Doctors, as Job to his Friends, Miserable Comforters Are ye all;
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Hearken, O yee deare Christians, to a better voice that sounds from heauen;
Harken, Oh ye deer Christians, to a better voice that sounds from heaven;
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Come to mee all yee that labour, and are heauy laden, and I will giue you rest. Come to me all ye that labour, and Are heavy laden, and I will give you rest.
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Is there any of you whose vnquiet brest boiles continually with the conscience of any foule sin? whose heart is daily tyr'd vpon by the vultur of his secret guiltinesse? whose bosome is gnawed before-hand with that hellish Worme, which can no more giue ouer than die? It bootes not to aske thee if thou wouldest haue peace. Peace? Rather than life;
Is there any of you whose unquiet breast boils continually with the conscience of any foul since? whose heart is daily tired upon by the vulture of his secret guiltiness? whose bosom is gnawed beforehand with that hellish Worm, which can no more give over than die? It boots not to ask thee if thou Wouldst have peace. Peace? Rather than life;
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Oh wherewithall shall I come before the Lord, and bow my selfe before the most high God? Shal I come before him with burnt offerings? Wil the Lord be pleased with thousands of Rammes, O wherewithal shall I come before the Lord, and bow my self before the most high God? Shall I come before him with burned offerings? Wil the Lord be pleased with thousands of Rams,
uh c-crq vmb pns11 vvi p-acp dt n1, cc vvb po11 n1 p-acp dt av-ds j np1? vmb pns11 vvi p-acp pno31 p-acp j-vvn n2? np1 dt n1 vbb vvn p-acp crd pp-f n2,
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or with tenne thousand Riuers of Oyle? Shall I giue my first borne for my transgression, the fruit of my body for the sinne of my soule? Heare, O thou distracted heart;or with tenne thousand rivers of Oil? Shall I give my First born for my Transgression, the fruit of my body for the sin of my soul? Hear, Oh thou distracted heart;
cc p-acp crd crd n2 pp-f n1? vmb pns11 vvi po11 ord vvn p-acp po11 n1, dt n1 pp-f po11 n1 p-acp dt n1 pp-f po11 n1? vvb, uh pns21 j-vvn n1;
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what talkest thou of giuing to the owner? The world is his; thou art not thine owne;
what talkest thou of giving to the owner? The world is his; thou art not thine own;
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Yea, were these things thine, and not his, yet know, it is not giuing, but taking that must procure thy peace: An infinite Iustice is offended;
Yea, were these things thine, and not his, yet know, it is not giving, but taking that must procure thy peace: an infinite justice is offended;
uh, vbdr d n2 png21, cc xx po31, av vvb, pn31 vbz xx vvg, cc-acp vvg cst vmb vvi po21 n1: dt j n1 vbz vvn;
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an infinite Iustice hath satisfied, an infinite mercy hath applied it;
an infinite justice hath satisfied, an infinite mercy hath applied it;
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Take thou hold by the hand of faith on that infinite mercy, and justice of thy Sauiour;
Take thou hold by the hand of faith on that infinite mercy, and Justice of thy Saviour;
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The worke of his Iustice shall be thy peace.
The work of his justice shall be thy peace.
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Fly about whither thou wilt, O thou weary Doue, thorow all the wide Regions of the heauen,
Fly about whither thou wilt, Oh thou weary Dove, thorough all the wide Regions of the heaven,
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& waters, thou shalt no where finde rest for the soles of thy feet, but in this Arke of Christs perfect righteousnesse:
& waters, thou shalt no where find rest for the soles of thy feet, but in this Ark of Christ perfect righteousness:
cc n2, pns21 vm2 av-dx c-crq vvi n1 p-acp dt n2 pp-f po21 n2, cc-acp p-acp d n1 pp-f npg1 j n1:
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In vaine shalt thou seeke it in schooles of morality, in learned Libraries, in spacious fields and forrests, in pleasant gardens, in sullen retirednesse, in witty conuersation, in wanton Theaters, in drunken cellers, in tables of gluttony, in beds of iust, chests of Mammon, whiffes and draughts of intoxication, songs of ribaldry, sports of recreation;
In vain shalt thou seek it in Schools of morality, in learned Libraries, in spacious fields and forests, in pleasant gardens, in sullen retiredness, in witty Conversation, in wanton Theaters, in drunken cellars, in tables of gluttony, in Beds of just, chests of Mammon, whiffs and draughts of intoxication, songs of ribaldry, sports of recreation;
p-acp j vm2 pns21 vvi pn31 p-acp n2 pp-f n1, p-acp j n2, p-acp j n2 cc n2, p-acp j n2, p-acp j n1, p-acp j n1, p-acp j-jn n2, p-acp j n2, p-acp n2 pp-f n1, p-acp n2 pp-f j, n2 pp-f np1, n2 cc n2 pp-f n1, n2 pp-f n1, n2 pp-f n1;
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No, no, the more thou seekest it in most of these, the further it flies from thee, the further thou art from finding it;
No, no, the more thou Seekest it in most of these, the further it flies from thee, the further thou art from finding it;
uh-dx, uh-dx, dt av-dc pns21 vv2 pn31 p-acp ds pp-f d, dt jc pn31 vvz p-acp pno21, dt av-jc pns21 vb2r p-acp vvg pn31;
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and if these things may giue some poore truce to thy thoughts, it shall soone end in a more direfull warre.
and if these things may give Some poor truce to thy thoughts, it shall soon end in a more direful war.
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There is no peace, saith my God, to the wicked: Stray whither thou wilt, O thou wounded heart, thorow the Lawnds and Woods;There is no peace, Says my God, to the wicked: Stray whither thou wilt, Oh thou wounded heart, thorough the Lands and Woods;
pc-acp vbz dx n1, vvz po11 np1, p-acp dt j: vvb c-crq pns21 vm2, uh pns21 j-vvn n1, p-acp dt n2 cc n2;
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alas, the shaft sticks still in thee, or if that bee shaken out, the head; None but the soueraigne Dittany of thy Sauiours righteousnes can driue it out;
alas, the shaft sticks still in thee, or if that be shaken out, the head; None but the sovereign Dittany of thy Saviour's righteousness can driven it out;
uh, dt n1 vvz av p-acp pno21, cc cs d vbb vvn av, dt n1; pix cc-acp dt j-jn np1 pp-f po21 ng1 n1 vmb vvi pn31 av;
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and till it be out, thou canst haue no peace. In plaine termes; wouldst thou haue peace? None but Christ can giue it thee;
and till it be out, thou Canst have no peace. In plain terms; Wouldst thou have peace? None but christ can give it thee;
cc c-acp pn31 vbb av, pns21 vm2 vhi dx n1. p-acp j n2; vmd2 pns21 vhi n1? pix p-acp np1 vmb vvi pn31 pno21;
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He will giue it to none but the penitent, none but the faithfull; Oh spend thy selfe into the sighes and teares of true repentance;
He will give it to none but the penitent, none but the faithful; O spend thy self into the sighs and tears of true Repentance;
pns31 vmb vvi pn31 p-acp pix cc-acp dt j-jn, pix cc-acp dt j; uh vvb po21 n1 p-acp dt n2 cc n2 pp-f j n1;
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and then raise thy humbled soule to a liuely confidence in thine all-sufficient Redeemer; Set thy Lord Iesus betwixt God and thy sins;
and then raise thy humbled soul to a lively confidence in thine All-sufficient Redeemer; Set thy Lord Iesus betwixt God and thy Sins;
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God cannot see thy debt, but through thine acquitance;
God cannot see thy debt, but through thine acquittance;
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By his stripes we are healed, by his wounds we are stanched, by his death we are quickned, by his righteousnesse we are discharged;
By his stripes we Are healed, by his wounds we Are staunched, by his death we Are quickened, by his righteousness we Are discharged;
p-acp po31 n2 pns12 vbr vvn, p-acp po31 n2 pns12 vbr vvn, p-acp po31 n1 pns12 vbr vvn, p-acp po31 n1 pns12 vbr vvn;
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The worke of his righteousnesse is our peace. Oh safe and blessed condition of beleeuers; Let sinne, Satan, world, death, hel, doe their worst;
The work of his righteousness is our peace. O safe and blessed condition of believers; Let sin, Satan, world, death, hell, do their worst;
dt n1 pp-f po31 n1 vbz po12 n1. uh j cc j-vvn n1 pp-f n2; vvb n1, np1, n1, n1, n1, vdb po32 js;
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Who shall lay any thing to the charge of Gods elect? It is God that iustifieth: Who shall lay any thing to the charge of God's elect? It is God that Justifieth:
r-crq vmb vvi d n1 p-acp dt n1 pp-f n2 vvb? pn31 vbz np1 cst vvz:
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who shall condemne? It is Christ that died, yea rather, that is risen againe; who is also at the right hand of God, and maketh intercession for vs: who shall condemn? It is christ that died, yea rather, that is risen again; who is also At the right hand of God, and makes Intercession for us:
r-crq vmb vvi? pn31 vbz np1 cst vvd, uh av-c, cst vbz vvn av; r-crq vbz av p-acp dt j-jn n1 pp-f np1, cc vvz n1 p-acp pno12:
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Our enemy is now our Father, our Iudge is our Sauiour, the offended our surety, that precious bloud our ransome, that perfect righteousnesse our euerlasting peace.
Our enemy is now our Father, our Judge is our Saviour, the offended our surety, that precious blood our ransom, that perfect righteousness our everlasting peace.
po12 n1 vbz av po12 n1, po12 n1 vbz po12 n1, dt vvn po12 n1, cst j n1 po12 n1, cst j n1 po12 j n1.
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Thus much of our spirituall Iustice, and Peace. The Ciuill followes: I know these two are wide termes;
Thus much of our spiritual justice, and Peace. The Civil follows: I know these two Are wide terms;
av d pp-f po12 j n1, cc n1. dt j vvz: pns11 vvb d crd vbr j n2;
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Iustice comprises all vertue, as Peace all blessings; For that is iust in all kinds, which hath a meete adequation to the rule;
justice comprises all virtue, as Peace all blessings; For that is just in all Kinds, which hath a meet adequation to the Rule;
n1 vvz d n1, c-acp n1 d n2; c-acp d vbz j p-acp d n2, r-crq vhz dt j n1 p-acp dt n1;
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All vertue therefore conforming vs to the law of God, which is the rule of perfection, challengeth iustly to it selfe a stile of justice.
All virtue Therefore conforming us to the law of God, which is the Rule of perfection, Challengeth justly to it self a style of Justice.
d n1 av vvg pno12 p-acp dt n1 pp-f np1, r-crq vbz dt n1 pp-f n1, vvz av-j p-acp pn31 n1 dt n1 pp-f n1.
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Narrower bounds will serue our turne: We speake of Iustice first as a single vertue. Habits are distinguished by their acts; acts by their obiects.
Narrower bounds will serve our turn: We speak of justice First as a single virtue. Habits Are distinguished by their acts; acts by their objects.
jc n2 vmb vvi po12 n1: pns12 vvb pp-f n1 ord p-acp dt j n1. n2 vbr vvn p-acp po32 n2; n2 p-acp po32 n2.
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The obiect of all morall vertue is good, as of all intellectuall, is True.
The Object of all moral virtue is good, as of all intellectual, is True.
dt n1 pp-f d j n1 vbz j, c-acp pp-f d j, vbz j.
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The obiect of this vertue of Iustice is the good of men in relation to each other;
The Object of this virtue of justice is the good of men in Relation to each other;
dt n1 pp-f d n1 pp-f n1 vbz dt j pp-f n2 p-acp n1 p-acp d n-jn;
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O her vertues order a man in regard to himselfe; Iustice, in regard to another. This good being either common, or priuate;
Oh her Virtues order a man in regard to himself; justice, in regard to Another. This good being either Common, or private;
uh po31 ng1 n1 dt n1 p-acp n1 p-acp px31; n1, p-acp n1 p-acp j-jn. d j n1 av-d j, cc j;
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common of al, priuate of some; the acts & vertue of iustice must be sutable; either, as man stands in an habitude to the whole body;
Common of all, private of Some; the acts & virtue of Justice must be suitable; either, as man Stands in an habitude to the Whole body;
j pp-f d, j pp-f d; dt n2 cc n1 pp-f n1 vmb vbi j; d, c-acp n1 vvz p-acp dt n1 p-acp dt j-jn n1;
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or as he stands to speciall limbs of the body:
or as he Stands to special limbs of the body:
cc c-acp pns31 vvz p-acp j n2 pp-f dt n1:
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The former of these is that which Philosophers & Casuists call a legall & vniuersal Iustice. The latter is that particular Iustice, which we vse to distinguish by Distributiō, & Commutation; the one consisting in matter of Commerce, the other in Reward, or Punishment;
The former of these is that which Philosophers & Casuists call a Legal & universal Justice The latter is that particular justice, which we use to distinguish by Distribution, & Commutation; the one consisting in matter of Commerce, the other in Reward, or Punishment;
dt j pp-f d vbz d r-crq n2 cc n2 vvb dt j cc j-u n1 dt d vbz d j n1, r-crq pns12 vvb pc-acp vvi p-acp n1, cc n1; dt pi vvg p-acp n1 pp-f n1, dt j-jn p-acp n1, cc n1;
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both of them according to a meet, though different, equality: An Arithmetical equality in Commutation; a Geometricall in distributiō;
both of them according to a meet, though different, equality: an Arithmetical equality in Commutation; a Geometrical in distribution;
d pp-f pno32 vvg p-acp dt j, cs j, n1: dt j n1 p-acp n1; dt j p-acp n1;
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the former regarding the value, or worth of the thing; the latter, regarding the proportionable difference of the person.
the former regarding the valve, or worth of the thing; the latter, regarding the proportionable difference of the person.
dt j vvg dt n1, cc n1 pp-f dt n1; dt d, vvg dt j n1 pp-f dt n1.
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The worke of all these three Iustices, is Peace. First, the legall Iustice is the apparent mother and nurse of publique Peace:
The work of all these three Justices, is Peace. First, the Legal justice is the apparent mother and nurse of public Peace:
dt n1 pp-f d d crd n2, vbz n1. ord, dt j n1 vbz dt j n1 cc n1 pp-f j n1:
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When Gouernors and subiects are carefull to giue each other their owne; when both conspire to command and obey for the common good;
When Governors and Subjects Are careful to give each other their own; when both conspire to command and obey for the Common good;
c-crq n2 cc n2-jn vbr j pc-acp vvi d n-jn po32 d; c-crq d vvb pc-acp vvi cc vvi p-acp dt j j;
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when men frame their liues to the wholsome lawes of their Soueraignes, not more out of feare than conscience;
when men frame their lives to the wholesome laws of their Sovereigns, not more out of Fear than conscience;
c-crq n2 vvb po32 n2 p-acp dt j n2 pp-f po32 n2-jn, xx av-dc av pp-f n1 cs n1;
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when respect to the community caries men from partiall reflections vpon themselues; As contrarily distractions, and priuate ends are the bane of any state.
when respect to the community caries men from partial reflections upon themselves; As contrarily distractions, and private ends Are the bane of any state.
c-crq n1 p-acp dt n1 vvz n2 p-acp j n2 p-acp px32; c-acp av-j n2, cc j n2 vbr dt n1 pp-f d n1.
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When the head and members vnite their thoughts and endeuours in the center of the common good:
When the head and members unite their thoughts and endeavours in the centre of the Common good:
c-crq dt n1 cc n2 vvi po32 n2 cc n2 p-acp dt n1 pp-f dt j j:
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the head to deuise and command, the eies to see, the eare to heare, the palate to taste, the heart to moue, the bellowes of the lungs to blow, the liuer to sanguifie, the stomach to digest, the guts to export, the hands to execute, the tongue to talke for the good of this naturall Common-wealth of the body, all goes well and happily;
the head to devise and command, the eyes to see, the ear to hear, the palate to taste, the heart to move, the bellows of the lungs to blow, the liver to sanguify, the stomach to digest, the guts to export, the hands to execute, the tongue to talk for the good of this natural Commonwealth of the body, all Goes well and happily;
dt n1 pc-acp vvi cc vvi, dt n2 pc-acp vvi, dt n1 pc-acp vvi, dt n1 pc-acp vvi, dt n1 pc-acp vvi, dt n2 pp-f dt n2 pc-acp vvi, dt n1 pc-acp vvi, dt n1 pc-acp vvi, dt n2 pc-acp vvi, dt n2 pc-acp vvi, dt n1 pc-acp vvi p-acp dt j pp-f d j n1 pp-f dt n1, d vvz av cc av-j;
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but if any of these parts will bee gathering to themselues, and obstructions grow within; and mutinous distempers arise in the humors, ruine is threatned to the whole:
but if any of these parts will be gathering to themselves, and obstructions grow within; and mutinous distempers arise in the humours, ruin is threatened to the Whole:
cc-acp cs d pp-f d n2 vmb vbi vvg p-acp px32, cc n2 vvb a-acp; cc j n2 vvb p-acp dt n2, n1 vbz vvn p-acp dt j-jn:
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If either the Superiors miscommand, or the inferiors disobey, it is an affront to Peace.
If either the Superiors miscommand, or the inferiors disobey, it is an affront to Peace.
cs d dt n2-jn vvb, cc dt n2-jn vvi, pn31 vbz dt n1 p-acp n1.
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I need not tell you that good lawes are the walls of the City, the sinewes of the politicke body, the rule of our life, the life of our state, without which men would turne brute, yea monstrous;
I need not tell you that good laws Are the walls of the city, the sinews of the politic body, the Rule of our life, the life of our state, without which men would turn brutus, yea monstrous;
pns11 vvb xx vvi pn22 d j n2 vbr dt n2 pp-f dt n1, dt n2 pp-f dt j n1, dt n1 pp-f po12 n1, dt n1 pp-f po12 n1, p-acp r-crq n2 vmd vvi n1, uh j;
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the world were a Chaos, yea an hell. It is wisedome that makes lawes, it is Iustice that keeps them;
the world were a Chaos, yea an hell. It is Wisdom that makes laws, it is justice that keeps them;
dt n1 vbdr dt n1, uh dt n1. pn31 vbz n1 cst vvz n2, pn31 vbz n1 cst vvz pno32;
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Oh let this Iustice still blesse vs with a perpetuall peace;
O let this justice still bless us with a perpetual peace;
uh vvb d n1 av vvb pno12 p-acp dt j n1;
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as those that doe not thinke the world made for vs, but our selues made for the world, let vs driue at an vniuersall good;
as those that do not think the world made for us, but our selves made for the world, let us driven At an universal good;
c-acp d cst vdb xx vvi dt n1 vvd p-acp pno12, cc-acp po12 n2 vvn p-acp dt n1, vvb pno12 vvi p-acp dt j j;
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let there be euer that sweet correspondence betwixt Soueraignty and subiection, that the one may bee happy in the other, both in peace.
let there be ever that sweet correspondence betwixt Sovereignty and subjection, that the one may be happy in the other, both in peace.
vvb pc-acp vbi av d j n1 p-acp n1 cc n1, cst dt pi vmb vbi j p-acp dt n-jn, av-d p-acp n1.
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Secondly, the distributiue Iustice is not lesse fruitfull of peace; when rewards of honors, and gracious respects are suited to the well-deseruing;
Secondly, the distributive justice is not less fruitful of peace; when rewards of honours, and gracious respects Are suited to the well-deserving;
ord, dt j n1 vbz xx av-dc j pp-f n1; c-crq n2 pp-f n2, cc j n2 vbr vvn p-acp dt j;
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when malefactors smart according to their crimes;
when malefactors smart according to their crimes;
c-crq n2 vvb vvg p-acp po32 n2;
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This Iustice hath stocks for the vagrant, whips for harlots, brands for petty larzons, ropes for fellons, weights for the contumaciously silent, stakes for blasphemous hereticks, gibbets for murtherers, the hurdle,
This justice hath stocks for the vagrant, whips for harlots, brands for Petty larzons, ropes for felons, weights for the contumaciously silent, stakes for blasphemous Heretics, gibbets for murderers, the hurdle,
d n1 vhz n2 p-acp dt j, vvz p-acp n2, n2 p-acp j n2, n2 p-acp n2, n2 p-acp dt av-j j, vvz p-acp j n2, n2 p-acp n2, dt n1,
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and the knife, and the pole for traitors; and vpon all these engines of Iustice hangs the garland of peace.
and the knife, and the pole for Traitors; and upon all these Engines of justice hangs the garland of peace.
cc dt n1, cc dt n1 p-acp n2; cc p-acp d d n2 pp-f n1 vvz dt n1 pp-f n1.
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It was not for nothing that Maximilian the First, passing by the gallowes, saluted it with Salue Iustitia. Ye neuer see Iustice painted without a sword;
It was not for nothing that Maximilian the First, passing by the gallows, saluted it with Salve Iustitia. You never see justice painted without a sword;
pn31 vbds xx p-acp pix cst np1 dt ord, vvg p-acp dt n2, vvd pn31 p-acp n1 fw-la. pn22 av-x vvi n1 vvn p-acp dt n1;
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when that sword glitters with vse, it is well with the publique; woe be to the Nation where it rusts.
when that sword glitters with use, it is well with the public; woe be to the nation where it rusts.
c-crq d n1 vvz p-acp n1, pn31 vbz av p-acp dt j; n1 vbb p-acp dt n1 c-crq pn31 vvz.
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There can be no more acceptable sacrifice than the bloud of the flagitious.
There can be no more acceptable sacrifice than the blood of the flagitious.
pc-acp vmb vbi dx av-dc j n1 cs dt n1 pp-f dt j.
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Immediately after Garnets execution, Father Dauid at Ypre, in a publike Sermon declared the miracles showne thereat;
Immediately After Garnetus execution, Father David At Ypres, in a public Sermon declared the Miracles shown thereat;
av-j p-acp n2 n1, n1 np1 p-acp j, p-acp dt j n1 vvd dt n2 vvn av;
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Amongst the rest, that a spring of oyle brake forth suddenly in the place where that Saint was martyred;
among the rest, that a spring of oil brake forth suddenly in the place where that Saint was martyred;
p-acp dt n1, cst dt n1 pp-f n1 vvd av av-j p-acp dt n1 c-crq d n1 vbds vvn;
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In stead of a lie, let it be a parable;
In stead of a lie, let it be a parable;
p-acp n1 pp-f dt n1, vvb pn31 vbi dt n1;
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The bloud of Traitors shed by the sword of Iustice, is a well of oyle to fatten, and refresh the Common-wealth.
The blood of Traitors shed by the sword of justice, is a well of oil to fatten, and refresh the Commonwealth.
dt n1 pp-f n2 vvn p-acp dt n1 pp-f n1, vbz dt av pp-f n1 pc-acp vvi, cc vvi dt n1.
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I know well how mercy befits the mouths of Gods Ministers: The soft tongue of a Diuine is no meet whetstone for the edge of seuerity;
I know well how mercy befits the mouths of God's Ministers: The soft tongue of a Divine is not meet whetstone for the edge of severity;
pns11 vvb av q-crq n1 vvz dt n2 pp-f npg1 n2: dt j n1 pp-f dt j-jn vbz xx j n1 p-acp dt n1 pp-f n1;
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but withall, I dare say, that Iustice is a noble worke of mercy;
but withal, I Dare say, that justice is a noble work of mercy;
cc-acp av, pns11 vvb vvi, cst n1 vbz dt j n1 pp-f n1;
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neither need we wish to bee more charitable, than the God of mercy that saies, Thine eie shall not spare the murtherer, Numb. 35.31. The Tempter to idolatry, Deut. 13.6. The very sonnes of Leui were appointed to win an euerlasting blessing, by consecrating their hands to God in Israelitish bloud:
neither need we wish to be more charitable, than the God of mercy that Says, Thine eye shall not spare the murderer, Numb. 35.31. The Tempter to idolatry, Deuteronomy 13.6. The very Sons of Levi were appointed to win an everlasting blessing, by consecrating their hands to God in Israelitish blood:
dx n1 pns12 vvb pc-acp vbi av-dc j, cs dt n1 pp-f n1 cst vvz, po21 n1 vmb xx vvi dt n1, j. crd. dt n1 p-acp n1, np1 crd. dt j n2 pp-f np1 vbdr vvn pc-acp vvi dt j n1, p-acp vvg po32 n2 p-acp np1 p-acp np1 n1:
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The vniust fauour, and plausibility of Romish Doctors, towards capitall offenders, hath made their Sanctuaries (euen literally) a denne of theeues, an harbour of villany.
The unjust favour, and plausibility of Romish Doctors, towards capital offenders, hath made their Sanctuaries (even literally) a den of thieves, an harbour of villainy.
dt j n1, cc n1 pp-f jp n2, p-acp j n2, vhz vvn po32 n2 (av-j av-j) dt n1 pp-f n2, dt n1 pp-f n1.
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It is memorable of Lewis of France, (stiled the Saint) that he reuersed a pardon wrought from him to a malefactor;
It is memorable of Lewis of France, (styled the Saint) that he reversed a pardon wrought from him to a Malefactor;
pn31 vbz j pp-f np1 pp-f np1, (vvd dt n1) cst pns31 vvn dt n1 vvn p-acp pno31 p-acp dt n1;
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vpon reading that verse in the Psalme, Beati qui faciunt iustitiam in omnitempore; Blessed are they that doe iustice at all times: upon reading that verse in the Psalm, Beati qui faciunt iustitiam in omnitempore; Blessed Are they that do Justice At all times:
p-acp vvg d n1 p-acp dt n1, fw-la fw-la fw-la fw-la p-acp av; vvn vbr pns32 cst vdb n1 p-acp d n2:
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No maruell if one of those foure things which Isabel of Spaine was wont to say, she loued to see, were, A Theefe vpon the ladder;
No marvel if one of those foure things which Isabel of Spain was wont to say, she loved to see, were, A Thief upon the ladder;
dx n1 cs crd pp-f d crd n2 r-crq np1 pp-f np1 vbds j pc-acp vvi, pns31 vvd pc-acp vvi, vbdr, dt n1 p-acp dt n1;
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Euen through his halter might she see the prospect of peace.
Even through his halter might she see the prospect of peace.
av p-acp po31 n1 vmd pns31 vvi dt n1 pp-f n1.
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Woe bee to them that either for gaine or priuate interest ingage themselues in the suit of fauour to maliciously bloudy hands;
Woe be to them that either for gain or private Interest engage themselves in the suit of favour to maliciously bloody hands;
n1 vbb p-acp pno32 cst d p-acp n1 cc j n1 vvi px32 p-acp dt n1 pp-f n1 p-acp av-j j n2;
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that, by the dam of their bribes labour to stop the due course of punitiue Iustice;
that, by the dam of their Bribes labour to stop the due course of punitive justice;
cst, p-acp dt n1 pp-f po32 n2 vvb pc-acp vvi dt j-jn n1 pp-f j n1;
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these, these are the enemies of peace;
these, these Are the enemies of peace;
d, d vbr dt n2 pp-f n1;
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these staine the land with that Crimson die, that cannot be washed out but by many wofull lauers of reuenge:
these stain the land with that Crimson die, that cannot be washed out but by many woeful lavers of revenge:
d n1 dt n1 p-acp d j-jn n1, cst vmbx vbi vvn av cc-acp p-acp d j n2 pp-f n1:
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Farre, farre be it from any of you, generous Christians, to endeuour either to corrupt,
far, Far be it from any of you, generous Christians, to endeavour either to corrupt,
av-j, av-j vbb pn31 p-acp d pp-f pn22, j np1, p-acp n1 av-d pc-acp vvi,
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or interrupt the wayes of iudgement, or for a priuate benefit to crosse the publike Peace:
or interrupt the ways of judgement, or for a private benefit to cross the public Peace:
cc vvi dt n2 pp-f n1, cc p-acp dt j n1 pc-acp vvi dt j n1:
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Woe be to those partiall Iudges, that iustifie the wicked, and condemne the innocent; the girdle of whose equity sags downe on that side where the purse hangs:
Woe be to those partial Judges, that justify the wicked, and condemn the innocent; the girdle of whose equity sags down on that side where the purse hangs:
n1 vbb p-acp d j n2, cst vvi dt j, cc vvi dt j-jn; dt n1 pp-f rg-crq n1 vvz a-acp p-acp d n1 c-crq dt n1 vvz:
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Lastly, woe to those vnworthy ones that raise themselues by fraud, bribes, symonie, sacriledge; therefore are these enemies to the State, because to Peace;
Lastly, woe to those unworthy ones that raise themselves by fraud, Bribes, simony, sacrilege; Therefore Are these enemies to the State, Because to Peace;
ord, n1 p-acp d j pi2 cst vvi px32 p-acp n1, n2, n1, n1; av vbr d n2 p-acp dt n1, c-acp p-acp n1;
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and therefore enemies to Peace, because violaters of iustice, And the worke of iustice is Peace.
and Therefore enemies to Peace, Because violaters of Justice, And the work of Justice is Peace.
cc av n2 p-acp n1, c-acp n2 pp-f n1, cc dt n1 pp-f n1 vbz n1.
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Thirdly, that commuatiue Iustice workes Peace;
Thirdly, that commuatiue justice works Peace;
ord, cst n1 n1 vvz n1;
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needes no other proofe than that all the reall brables and suits amongst men, arise from either true or pretended iniustice of contracts.
needs no other proof than that all the real brabbles and suits among men, arise from either true or pretended injustice of contracts.
av dx j-jn n1 cs cst d dt j n2 cc n2 p-acp n2, vvb p-acp d j cc j-vvn n1 pp-f n2.
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Let me leade you in a terme morning to the spacious Hall of Iustice:
Let me lead you in a term morning to the spacious Hall of justice:
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What is the cause of all that concourse? that Hiue-like murmure? that noise at the Bar,
What is the cause of all that concourse? that Hive-like murmur? that noise At the Bar,
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but iniurious bargaines, fraudulent conueyances, false titles, disappointment of trusts, wrongfull detentions of money, goods, lands, coozenages, oppressions, extortions? Could the honesty and priuate Iustice of men preuent these enormities, silence and solitude would dwell in that wide Palace of Iustice;
but injurious bargains, fraudulent conveyances, false titles, disappointment of trusts, wrongful detentions of money, goods, Lands, coozenages, oppressions, extortions? Could the honesty and private justice of men prevent these enormities, silence and solitude would dwell in that wide Palace of justice;
cc-acp j n2, j n2, j n2, n1 pp-f n2, j n2 pp-f n1, n2-j, n2, n2, n2, n2? vmd dt n1 cc j n1 pp-f n2 vvi d n2, n1 cc n1 vmd vvi p-acp d j n1 pp-f n1;
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neither would there be more Pleas than Cob-webs vnder that vast roofe. Euery way therefore it is cleare, that the worke of Iustice is peace;
neither would there be more Pleasant than Cobwebs under that vast roof. Every Way Therefore it is clear, that the work of justice is peace;
av-dx vmd pc-acp vbi dc n2 cs n2 p-acp d j n1. d n1 av pn31 vbz j, cst dt n1 pp-f n1 vbz n1;
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In so much as the Guardians of Peace are called Iusticers. This for the Common-wealth;
In so much as the Guardians of Peace Are called Justicers. This for the Commonwealth;
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If it please you to cast your eyes vpon her Sister the Church, you shall finde that the outward Peace thereof also must arise from Iustice. Alas; thence is our hopelesnesse:
If it please you to cast your eyes upon her Sister the Church, you shall find that the outward Peace thereof also must arise from Justice Alas; thence is our hopelesnesse:
cs pn31 vvb pn22 pc-acp vvi po22 n2 p-acp po31 n1 dt n1, pn22 vmb vvi d dt j n1 av av vmb vvi p-acp n1 np1; av vbz po12 n1:
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Neuer may they prosper that loue not, that wish not peace within those sacred wals;
Never may they prosper that love not, that wish not peace within those sacred walls;
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but what possibility of Peace in the peremptory repulses of Iustice? What possibility of Iustice in the long vsurped tyranny of the successor of Romulus? Could we hope to see Iustice once shine from those seuen hils, we would make account of Peace;
but what possibility of Peace in the peremptory repulses of justice? What possibility of justice in the long usurped tyranny of the successor of Romulus? Could we hope to see justice once shine from those seuen hills, we would make account of Peace;
cc-acp q-crq n1 pp-f n1 p-acp dt j n2 pp-f n1? q-crq n1 pp-f n1 p-acp dt j j-vvn n1 pp-f dt n1 pp-f np1? vmd pns12 vvi pc-acp vvi n1 a-acp vvi p-acp d crd n2, pns12 vmd vvi n1 pp-f n1;
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but, oh, the miserable iniustice of that imperious Sea; Iniustice of claime, iniustice of practice. Of claime, ouer Kings, Church, Scriptures, Conscience: Ouer Kings;
but, o, the miserable injustice of that imperious Sea; Injustice of claim, injustice of practice. Of claim, over Kings, Church, Scriptures, Conscience: Over Kings;
cc-acp, uh, dt j n1 pp-f cst j n1; n1 pp-f n1, n1 pp-f n1. pp-f n1, p-acp n2, n1, n2, n1: p-acp n2;
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there is S. Pauls super-exalted (NONLATINALPHABET;
there is S. Paul's super-exalted (;
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) His vsuall title is Orbis Dominus; Dominus vniuersorum in the mouthes and pens of his flatterers: ) His usual title is Orbis Dominus; Dominus vniuersorum in the mouths and pens of his Flatterers:
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And lest Princes should seeme exempted; He is Rex Regum, as Paulus 4. saies of himselfe;
And lest Princes should seem exempted; He is Rex Regum, as Paulus 4. Says of himself;
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he is super Imperatores & reges, saith their Antoninus, Triumphus, Capistranus, and who not? How much? you know the calculation of the magnitude of the two great lights: he is super Imperatores & reges, Says their Antoninus, Triumphus, Capistrano, and who not? How much? you know the calculation of the magnitude of the two great lights:
pns31 vbz fw-fr n2 cc fw-la, vvz po32 np1, fw-la, np1, cc q-crq xx? c-crq d? pn22 vvb dt n1 pp-f dt n1 pp-f dt crd j n2:
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How ouer them? As the master ouer the seruant;
How over them? As the master over the servant;
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they are the words of their Pope Nicholas; The Imperiall throne is vnde nisi à nobis, saith Pope Adrian: What should I tell you of his bridle, stirrup, toe, cup, canopy? Let the booke of holy Ceremonies say the rest;
they Are the words of their Pope Nicholas; The Imperial throne is vnde nisi à nobis, Says Pope Adrian: What should I tell you of his bridle, stirrup, toe, cup, canopy? Let the book of holy Ceremonies say the rest;
pns32 vbr dt n2 pp-f po32 n1 np1; dt j-jn n1 vbz fw-la fw-la fw-fr fw-la, vvz n1 np1: r-crq vmd pns11 vvi pn22 pp-f po31 n1, n1, n1, n1, n1? vvb dt n1 pp-f j n2 vvb dt n1;
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These things are stale, The world hath long seene and blushed. Ouer the Church; There is challenged a proper head-ship, from whom all influences of life, sense motion come;
These things Are stale, The world hath long seen and blushed. Over the Church; There is challenged a proper headship, from whom all influences of life, sense motion come;
d n2 vbr j, dt n1 vhz av-j vvn cc vvn. p-acp dt n1; pc-acp vbz vvn dt j n1, p-acp ro-crq d n2 pp-f n1, n1 n1 vvi;
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as their Bozius; why said I ouer? He is vnder the Church:
as their Bozius; why said I over? He is under the Church:
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For he is the foundation of the Church saith Bellarmine; Ouer as the head, vnder as the foundation? What can Christ be more? Thence, where are generall councels but vnder him, as the streame of Iesuites;
For he is the Foundation of the Church Says Bellarmine; Over as the head, under as the Foundation? What can christ be more? Thence, where Are general Counsels but under him, as the stream of Iesuites;
c-acp pns31 vbz dt n1 pp-f dt n1 vvz np1; p-acp p-acp dt n1, p-acp p-acp dt n1? q-crq vmb np1 vbi av-dc? np1, q-crq vbr j n2 cc-acp p-acp pno31, c-acp dt n1 pp-f np2;
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Who but he is, regula fidei, as their Andradius: he alone hath infallibility and indefectibility,
Who but he is, regula fidei, as their Andreas: he alone hath infallibility and indefectibility,
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whether in decretis fidei, or in praeceptis morum, as Bellarmine. He hath power to make new Creeds,
whither in decretis fidei, or in praeceptis morum, as Bellarmine. He hath power to make new Creeds,
cs p-acp fw-la fw-la, cc p-acp fw-la fw-la, p-acp np1. pns31 vhz n1 pc-acp vvi j n2,
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& to obtrude them to the Church; the deniall wherof was one of those Articles which Leo the tenth condemned in Luther.
& to obtrude them to the Church; the denial whereof was one of those Articles which Leo the tenth condemned in Luther.
cc pc-acp vvi pno32 p-acp dt n1; dt n1 c-crq vbds pi pp-f d n2 r-crq np1 dt ord vvd p-acp np1.
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Ouer Scriptures. There is claimed a power to authorize them for such; A power to interpret them, sententialiter & Obligatoriè, being such;Over Scriptures. There is claimed a power to authorise them for such; A power to interpret them, sententialiter & Obligatoriè, being such;
p-acp n2. pc-acp vbz vvn dt n1 pc-acp vvi pno32 p-acp d; dt n1 pc-acp vvi pno32, fw-la cc fw-fr, vbg av;
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A power to dispense with them, ex causā, though such. Ouer the consciences of men; In dispensing with their oathes, in allowance of their sins.
A power to dispense with them, ex causā, though such. Over the Consciences of men; In dispensing with their Oaths, in allowance of their Sins.
dt n1 pc-acp vvi p-acp pno32, fw-la fw-la, c-acp d. p-acp dt n2 pp-f n2; p-acp vvg p-acp po32 n2, p-acp n1 pp-f po32 n2.
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It is one head of their Canon Law, A Iuramento fidelitatis absoluit, Decret.
It is one head of their Canon Law, A Iuramento fidelitatis absoluit, Decree.
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p. 2. Caus. 15. qu. 6. And in euery oath is vnderstood a reseruation and exception of the Popes power, say his Parasites.p. 2. Cause 15. queen. 6. And in every oath is understood a reservation and exception of the Popes power, say his Parasites.
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I am ashamed to tell, and you would blush to heare of the dispensation reported to be granted by Sixtus 4. to the family of the Cardinall of S. Lucie; and by Alexander 6. to Peter Mendoza Cardinall of Valentia.
I am ashamed to tell, and you would blush to hear of the Dispensation reported to be granted by Sixtus 4. to the family of the Cardinal of S. Lucy; and by Alexander 6. to Peter Mendoza Cardinal of Valentia.
pns11 vbm j pc-acp vvi, cc pn22 vmd vvi pc-acp vvi pp-f dt n1 vvn pc-acp vbi vvn p-acp np1 crd p-acp dt n1 pp-f dt n1 pp-f n1 np1; cc p-acp np1 crd p-acp np1 np1 n1 pp-f np1.
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And as there is horrible iniustice in these claimes; so is there no lesse in practise. Take a taste of all:
And as there is horrible injustice in these claims; so is there no less in practice. Take a taste of all:
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What can be more vniust than to cast out of the lap of the Church those that oppose their nouelties, to condemne them to the stake, to hell for Heretikes? What more vniust than to falsifie the writings of ancient or moderne Authors, by secret expurgations, by wilfull mis-editions? what more vniust than the withholding the remedy of generall Councels,
What can be more unjust than to cast out of the lap of the Church those that oppose their novelties, to condemn them to the stake, to hell for Heretics? What more unjust than to falsify the writings of ancient or modern Authors, by secret expurgations, by wilful mis-editions? what more unjust than the withholding the remedy of general Counsels,
q-crq vmb vbi av-dc j cs pc-acp vvi av pp-f dt n1 pp-f dt n1 d cst vvb po32 n2, pc-acp vvi pno32 p-acp dt n1, p-acp n1 p-acp n2? q-crq dc j cs pc-acp vvi dt n2 pp-f j cc j n2, p-acp j-jn n2, p-acp j j? q-crq dc j cs dt vvg dt n1 pp-f j n2,
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and transacting all the affaires of the Church by a pack't conclaue? What more vniust than the suppression of the Scriptures,
and transacting all the affairs of the Church by a packed conclave? What more unjust than the suppression of the Scriptures,
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and mutilation of the Sacrament to the Laity? What more vniust than allowance of equiuocation,
and mutilation of the Sacrament to the Laity? What more unjust than allowance of equivocation,
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than vpholding a faction by willing falshood of rumors, than plotting the subuersion of King and State by vnnaturall conspiracies? Well may wee call heauen and earth to record against the iniustice of these claimes, of these practises.
than upholding a faction by willing falsehood of rumours, than plotting the subversion of King and State by unnatural conspiracies? Well may we call heaven and earth to record against the injustice of these claims, of these practises.
cs vvg dt n1 p-acp j n1 pp-f n2, cs vvg dt n1 pp-f n1 cc n1 p-acp j n2? n1 vmb pns12 vvi n1 cc n1 pc-acp vvi p-acp dt n1 pp-f d n2, pp-f d n2.
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What then? Is it to hope for Peace, notwithstanding the continuance of all these? So the worke of Iniustice shall be Peace:
What then? Is it to hope for Peace, notwithstanding the Continuance of all these? So the work of Injustice shall be Peace:
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And an vniust and vnsound Peace must it needs be that arises from iniustice;
And an unjust and unsound Peace must it needs be that arises from injustice;
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Is it to hope they will abandon these things for Peace? Oh that the Church of God might once be so happy:
Is it to hope they will abandon these things for Peace? O that the Church of God might once be so happy:
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That there were but any life in that possibility;
That there were but any life in that possibility;
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In the meane time, let God and his holy Angels witnesse betwixt vs, that on their part the Peace faileth; we are guiltlesse:
In the mean time, let God and his holy Angels witness betwixt us, that on their part the Peace Faileth; we Are guiltless:
p-acp dt j n1, vvb np1 cc po31 j n2 vvi p-acp pno12, cst p-acp po32 n1 dt n1 vvz; pns12 vbr j:
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What haue we done? What haue we attempted? What haue we innouated? Only we haue stood vpon a iust and modest negatiue, and haue vniustly suffered.
What have we done? What have we attempted? What have we innovated? Only we have stood upon a just and modest negative, and have unjustly suffered.
q-crq vhb pns12 vdn? q-crq vhb pns12 vvn? q-crq vhb pns12 vvn? j pns12 vhb vvn p-acp dt j cc j j-jn, cc vhb av-j vvn.
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Oh that all the innocent bloud we haue shed could wash their hands from Iniustice, from enmity to Peace.
O that all the innocent blood we have shed could wash their hands from Injustice, from enmity to Peace.
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That from them we may returne to our selues; For the publike, we enioy an happy Peace; Blessed be God for Iustice:
That from them we may return to our selves; For the public, we enjoy an happy Peace; Blessed be God for justice:
cst p-acp pno32 pns12 vmb vvi p-acp po12 n2; c-acp dt j, pns12 vvb dt j n1; vvn vbb np1 p-acp n1:
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and if in this common harmony of Peace, there be found some priuate iarres of discord, whence is it but from our owne Iniustice? The world is of another minde;
and if in this Common harmony of Peace, there be found Some private jars of discord, whence is it but from our own Injustice? The world is of Another mind;
cc cs p-acp d j n1 pp-f n1, pc-acp vbi vvn d j n2 pp-f n1, q-crq vbz pn31 p-acp p-acp po12 d n1? dt n1 vbz pp-f j-jn n1;
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whose wont is to censure him that punishes the fault, not him that makes it; Seuerity, not guiltinesse in common opinion, breakes the Peace:
whose wont is to censure him that Punishes the fault, not him that makes it; Severity, not guiltiness in Common opinion, breaks the Peace:
rg-crq j vbz pc-acp vvi pno31 cst vvz dt n1, xx pno31 cst vvz pn31; n1, xx n1 p-acp j n1, vvz dt n1:
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Let the question be who is the great make-bate of the world; begin with the family:
Let the question be who is the great makebate of the world; begin with the family:
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Who troubles the house? Not vnruly, headstrong, debaucht, children, that are ready to throw the house out of the windowes,
Who Troubles the house? Not unruly, headstrong, debauched, children, that Are ready to throw the house out of the windows,
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but the austere father, that reproues, that corrects them; would he winke at their disorders, all would be quiet.
but the austere father, that reproves, that corrects them; would he wink At their disorders, all would be quiet.
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Not carelesse, slothfull, false, lime-fingred seruants, but the strict master, that obserues and rates, and chastises them;
Not careless, slothful, false, lime-fingred Servants, but the strict master, that observes and rates, and chastises them;
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would he hold his hands, and tongue, there would be peace.
would he hold his hands, and tongue, there would be peace.
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Not the peeuish and turbulent wife, who forgetting the rib, vsurps vpon the head, but the resolute husband, that hates to leese his authority in his loue;
Not the peevish and turbulent wife, who forgetting the rib, usurps upon the head, but the resolute husband, that hates to lose his Authority in his love;
xx dt j cc j n1, r-crq vvg dt n1, vvz p-acp dt n1, cc-acp dt j n1, cst vvz pc-acp vvi po31 n1 p-acp po31 n1;
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remembring that though the rib be neare the heart, yet the head is aboue the shoulders;
remembering that though the rib be near the heart, yet the head is above the shoulders;
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Would he fall from the termes of his honour, there would be peace.
Would he fallen from the terms of his honour, there would be peace.
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In the Country, not the oppressing Gentleman, that tyrannizes ouer his cottagers, incroches vpon his neighbours inheritance, incloses commons, depopulates villages, scruzes his Tenants to death,
In the Country, not the oppressing Gentleman, that tyrannizes over his cottagers, incroches upon his neighbours inheritance, incloses commons, depopulates villages, scruzes his Tenants to death,
p-acp dt n1, xx dt j-vvg n1, cst vvz p-acp po31 n2, n2 p-acp po31 ng1 n1, vvz n2, vvz n2, n2 po31 n2 p-acp n1,
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but the poore soules that when they are crushed, yeeld the iuyce of teares, exhibit bils of complaint, throw open the new thornes, maintaine the old mounds;
but the poor Souls that when they Are crushed, yield the juice of tears, exhibit bills of complaint, throw open the new thorns, maintain the old mounds;
cc-acp dt j n2 cst c-crq pns32 vbr vvn, vvb dt n1 pp-f n2, vvb n2 pp-f n1, vvb av-j dt j n2, vvb dt j n2;
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would these men be content to be quietly racked and spoiled, there would be peace. In the City;
would these men be content to be quietly racked and spoiled, there would be peace. In the city;
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not the impure Sodomitish brothels, that sell themselues to worke wickednesse;
not the impure Sodomitish brothels, that fell themselves to work wickedness;
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not the abominable Pandars, not the iugling Cheater, not the Counterfeit Vagrant, but the Marshall that drawes these to correction;
not the abominable Panders, not the juggling Cheater, not the Counterfeit Vagrant, but the Marshal that draws these to correction;
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Not the deceitfull Merchant that sophisticates his commodities, inhanceth prices, sels euery inch of (what he cannot warrant) Time;
Not the deceitful Merchant that sophisticates his commodities, inhanceth Princes, sells every inch of (what he cannot warrant) Time;
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Not the vnconscionable and fraudulent Artisan, but the Promoter and the Bench. In the Common-wealth;
Not the unconscionable and fraudulent Artisan, but the Promoter and the Bench. In the Commonwealth;
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not the cruell robber by sea or land, that lies in the way, like a spider in a window, for a booty, for bloud:
not the cruel robber by sea or land, that lies in the Way, like a spider in a window, for a booty, for blood:
xx dt j n1 p-acp n1 cc n1, cst vvz p-acp dt n1, av-j dt n1 p-acp dt n1, p-acp dt n1, p-acp n1:
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Not the bold night-walker that keepes sauage houres fit for the guilty intentions of his burglaries,
Not the bold nightwalker that keeps savage hours fit for the guilty intentions of his burglaries,
xx dt j n1 cst vvz j-jn n2 j p-acp dt j n2 pp-f po31 n2,
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2693
but the watch that takes him;
but the watch that Takes him;
cc-acp dt n1 cst vvz pno31;
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2694
Not the ranke adulterer that neighs after his neighbours wife, and thirsts after onely stolne waters,
Not the rank adulterer that neighs After his neighbours wife, and thirsts After only stolen waters,
xx dt n1 n1 cst vvz p-acp po31 ng1 n1, cc vvz a-acp av-j j-vvn n2,
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but the sworne men that present him.
but the sworn men that present him.
cc-acp dt j-vvn n2 cst vvb pno31.
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2696
Not the traiterous Coyner, that in euery stampe reades his own conuiction, whiles he still renewes that face against which he offends,
Not the traitorous Coiner, that in every stamp reads his own conviction, while he still renews that face against which he offends,
xx dt j n1, cst p-acp d n1 vvz po31 d n1, cs pns31 av vvz d n1 p-acp r-crq pns31 vvz,
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but the Sheriffe that attaches him.
but the Sheriff that attaches him.
cc-acp dt n1 cst n2 pno31.
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Not the vnreformable drunkard, that makes a God of his liquor, a beast of himselfe, and raues,
Not the unreformable drunkard, that makes a God of his liquour, a beast of himself, and raves,
xx dt j n1, cst vvz dt n1 pp-f po31 n1, dt n1 pp-f px31, cc vvz,
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and swaggers in his cups, but the Constable that punishes him; would these Officers conniue at all these villanies, there would be peace.
and swaggers in his cups, but the Constable that Punishes him; would these Officers connive At all these villainies, there would be peace.
cc vvz p-acp po31 n2, cc-acp dt n1 cst vvz pno31; vmd d n2 vvi p-acp d d n2, pc-acp vmd vbi n1.
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2700
In the Church, not the chaffering Patron, or periured Chaplaine; not the seducing heretike, or seditious schismatike;
In the Church, not the chaffering Patron, or perjured Chaplain; not the seducing heretic, or seditious schismatic;
p-acp dt n1, xx dt j-vvg n1, cc j-vvn n1; xx dt j-vvg n1, cc j n-jn;
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not the scandalous Leuite, not the carelesse Questman, not the corrupt Officiall, but the clamorous Preacher, or the rigorous High-Commission. In the world;
not the scandalous Levite, not the careless Questman, not the corrupt Official, but the clamorous Preacher, or the rigorous Highcommission. In the world;
xx dt j np1, xx dt j n1, xx dt j j-jn, cc-acp dt j n1, cc dt j n1. p-acp dt n1;
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lastly, Not the ambitious incrochers vpon others dominions, not violaters of leagues, not vsurpers of mis-gotten titles and dignities, not suborners,
lastly, Not the ambitious encroachers upon Others Dominions, not violaters of leagues, not usurper's of misgotten titles and dignities, not suborners,
ord, xx dt j n2 p-acp ng2-jn n2, xx n2 pp-f n2, xx n2 pp-f j n2 cc n2, xx n2,
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2703
or abettors of conspiracies, and traitors, but the vnkinde patients that will not recipere ferrum: I wis the great Potentates of the world might see a ready way to peace.
or abettors of conspiracies, and Traitors, but the unkind patients that will not recipere ferrum: I wis the great Potentates of the world might see a ready Way to peace.
cc n2 pp-f n2, cc n2, cc-acp dt j n2 cst vmb xx fw-la fw-la: pns11 vvb dt j n2 pp-f dt n1 vmd vvi dt j n1 p-acp n1.
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2704
Thus in family, countrey, city, common-wealth, Church, world, the greatest part seeke a licencious peace in a disordered lawlesnesse;
Thus in family, country, City, commonwealth, Church, world, the greatest part seek a licentious peace in a disordered lawlesnesse;
av p-acp n1, n1, n1, n1, n1, n1, dt js n1 vvi dt j n1 p-acp dt j-vvn n1;
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2705
condemning true iustice of cruelty, stripping her of the honour of peace, branding her with the censure of troublesome. Foolish men speake foolish things:
condemning true Justice of cruelty, stripping her of the honour of peace, branding her with the censure of troublesome. Foolish men speak foolish things:
vvg j n1 pp-f n1, vvg pno31 pp-f dt n1 pp-f n1, j-vvg pno31 p-acp dt n1 pp-f j. j n2 vvb j n2:
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2706
Oh noble and incomparable blessing of peace, how iniuriously art thou ascribed to vniust neglect? Oh diuine vertue of iustice,
O noble and incomparable blessing of peace, how injuriously art thou ascribed to unjust neglect? O divine virtue of Justice,
uh j cc j n1 pp-f n1, c-crq av-j vb2r pns21 vvn p-acp j n1? uh j-jn n1 pp-f n1,
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2707
how deseruedly haue the Ancients giuen thee wings, and sent thee vp to heauen in a detestation of these earthly indignities;
how deservedly have the Ancients given thee wings, and sent thee up to heaven in a detestation of these earthly indignities;
c-crq av-vvn vhi dt n2-j vvn pno21 n2, cc vvd pno21 a-acp p-acp n1 p-acp dt n1 pp-f d j n2;
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2708
whence thou comst not downe at all, vnlesse it please that essentiall and infinite Iustice to communicate thee to some choise fauourites.
whence thou Comest not down At all, unless it please that essential and infinite justice to communicate thee to Some choice favourites.
c-crq pns21 vv2 xx vvi p-acp d, cs pn31 vvb d j cc j n1 pc-acp vvi pno21 p-acp d n1 n2.
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2709
It is but a iust word, that this Iland hath beene long approued the darling of heauen;
It is but a just word, that this Island hath been long approved the darling of heaven;
pn31 vbz p-acp dt j n1, cst d n1 vhz vbn av-j vvn dt n-jn pp-f n1;
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2710
We haue enioyed peace, to the admiration, to the enuy of neighbourhood:
We have enjoyed peace, to the admiration, to the envy of neighbourhood:
pns12 vhb vvn n1, p-acp dt n1, p-acp dt n1 pp-f n1:
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2711
Would we continue it? would we traduce it to ours? Iustice must doe it for vs. Both Iustice and Peace, are from the throne; Peace is the Kings Peace;
Would we continue it? would we traduce it to ours? justice must do it for us Both justice and Peace, Are from the throne; Peace is the Kings Peace;
vmd pns12 vvi pn31? vmd pns12 vvi pn31 pc-acp png12? ng1 vmb vdi pn31 p-acp pno12 d n1 cc n1, vbr p-acp dt n1; n1 vbz dt ng1 n1;
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2712
and iustly descends from Soueraignty by cōmission;
and justly descends from Sovereignty by commission;
cc av-j vvz p-acp n1 p-acp n1;
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2713
let me haue leaue to say with the princely Prophet (a word that was too good for the frequent text of a Pope) Diligite iustitiam qui iudicatis terram.
let me have leave to say with the princely Prophet (a word that was too good for the frequent text of a Pope) Diligite iustitiam qui iudicatis terram.
vvb pno11 vhi n1 pc-acp vvi p-acp dt j n1 (dt n1 cst vbds av j c-acp dt j n1 pp-f dt n1) fw-la fw-la fw-la fw-la fw-la.
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2714
Still, ô God, giue thy Iudgment to the King, and thy Iustice to the Kings son.
Still, o God, give thy Judgement to the King, and thy justice to the Kings son.
av, uh np1, vvb po21 n1 p-acp dt n1, cc po21 n1 p-acp dt ng1 n1.
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2715
And if any shal offer wrong to the Lords anointed in his person, in his seed, the worke of that iniustice shall be war;
And if any shall offer wrong to the lords anointed in his person, in his seed, the work of that injustice shall be war;
cc cs d vmb vvi j-jn p-acp dt n2 vvn p-acp po31 n1, p-acp po31 n1, dt n1 pp-f d n1 vmb vbi n1;
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2716
yea Bellum Domini, the Lords war; (2 Sam. 25.28.) Then let him who is both the Lord of Hosts,
yea Bellum Domini, the lords war; (2 Sam. 25.28.) Then let him who is both the Lord of Hosts,
uh np1 fw-la, dt n2 n1; (crd np1 crd.) av vvb pno31 r-crq vbz d dt n1 pp-f n2,
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2717
and the God of Peace, rise vp mightily for his anointed, the true King of peace;
and the God of Peace, rise up mightily for his anointed, the true King of peace;
cc dt n1 pp-f n1, vvb a-acp av-j c-acp po31 j-vvn, dt j n1 pp-f n1;
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2718
that he who hath graciously said all this while, Da pacem, Domine, Giue peace in our time, O Lord;
that he who hath graciously said all this while, Dam pacem, Domine, Give peace in our time, Oh Lord;
cst pns31 r-crq vhz av-j vvn d d n1, n1 fw-la, fw-la, vvb n1 p-acp po12 n1, uh n1;
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2719
may superscribe at the last his iust Trophees, with, Blessed be the Lord which teacheth my hands to warre, and my fingers to fight.
may superscribe At the last his just Trophies, with, Blessed be the Lord which Teaches my hands to war, and my fingers to fight.
vmb vvi p-acp dt ord po31 j n2, p-acp, vvn vbb dt n1 r-crq vvz po11 n2 p-acp n1, cc po11 n2 pc-acp vvi.
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2720
Ye haue heard of the spirituall Iustice and Peace; Ye haue heard of the Ciuill; may it please you to mix both of them together: My text alone doth it;
You have herd of the spiritual justice and Peace; You have herd of the Civil; may it please you to mix both of them together: My text alone does it;
pn22 vhb vvn pp-f dt j n1 cc n1; pn22 vhb vvn pp-f dt j; vmb pn31 vvi pn22 pc-acp vvi d pp-f pno32 av: po11 n1 av-j vdz pn31;
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2721
if you doe but with our most accurate Translation, reade Righteousnesse for Iustice; So shall you see the spirituall disposition of Righteousnes produce the ciuill effect of Peace.
if you do but with our most accurate translation, read Righteousness for justice; So shall you see the spiritual disposition of Righteousness produce the civil Effect of Peace.
cs pn22 vdb p-acp p-acp po12 av-ds j n1, vvb n1 p-acp n1; av vmb pn22 vvi dt j n1 pp-f n1 vvi dt j n1 pp-f n1.
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2722
What is righteousnesse, but the sincere vprightnesse of the heart to God in all our wayes? He is perfect with God, that would be so.
What is righteousness, but the sincere uprightness of the heart to God in all our ways? He is perfect with God, that would be so.
q-crq vbz n1, cc-acp dt j n1 pp-f dt n1 p-acp np1 p-acp d po12 n2? pns31 vbz j p-acp np1, cst vmd vbi av.
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2723
What need I tell you that this is the way to true inward peace, Nil conscire, A cleare heart will be a quiet one.
What need I tell you that this is the Way to true inward peace, Nil Conscire, A clear heart will be a quiet one.
q-crq vvb pns11 vvb pn22 cst d vbz dt n1 p-acp j j n1, fw-la fw-la, dt j n1 vmb vbi dt j-jn crd.
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2724
There is no feast to a good conscience; this is meat, musicke, welcome; It seemes harder that time spirituall honesty should procure euen outward peace:
There is no feast to a good conscience; this is meat, music, welcome; It seems harder that time spiritual honesty should procure even outward peace:
pc-acp vbz dx n1 p-acp dt j n1; d vbz n1, n1, uh-jn; pn31 vvz jc cst n1 j n1 vmd vvi av j n1:
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2725
Heare wise Salomon; By the blessing of the vpright, the city is exalted, Prou. 11.11.
Hear wise Solomon; By the blessing of the upright, the City is exalted, Prou. 11.11.
vvb j np1; p-acp dt n1 pp-f dt av-j, dt n1 vbz vvn, np1 crd.
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2726
When a mans wayes please the Lord, he maketh euen his enemies to be at peace with him, Pro. 16.7. Righteousnes exalteth a nation, but sin is a reproach to any people, Pro. 14.24. It followes then as a iust cor•llary, That the honestest, and conscionablest man is the best subiect:
When a men ways please the Lord, he makes even his enemies to be At peace with him, Pro 16.7. Righteousness Exalteth a Nation, but since is a reproach to any people, Pro 14.24. It follows then as a just cor•llary, That the honestest, and conscionablest man is the best Subject:
c-crq dt ng1 n2 vvb dt n1, pns31 vvz av po31 n2 pc-acp vbi p-acp n1 p-acp pno31, np1 crd. n1 vvz dt n1, cc-acp n1 vbz dt n1 p-acp d n1, np1 crd. pn31 vvz av p-acp dt j n1, cst dt js, cc js n1 vbz dt js j-jn:
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2727
He may perhaps be plaine, perhaps poore, perhaps weake, but the state is more beholden to his integrity,
He may perhaps be plain, perhaps poor, perhaps weak, but the state is more beholden to his integrity,
pns31 vmb av vbi j, av j, av j, cc-acp dt n1 vbz av-dc vvi p-acp po31 n1,
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2728
than to the ablest purse, than to the strongest arme;
than to the Ablest purse, than to the Strongest arm;
cs p-acp dt js n1, cs p-acp dt js n1;
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2729
Whereas the graceles, & vicious person, let him be neuer so plausible a talker, neuer so careful an officer, neuer so valiant a Leader, neuer so officious a Courtier, neuer so deepe in subsidies, neuer so forward in actions, is no other than an enemy to the state, which he professes to adore.
Whereas the graceless, & vicious person, let him be never so plausible a talker, never so careful an officer, never so valiant a Leader, never so officious a Courtier, never so deep in subsidies, never so forward in actions, is no other than an enemy to the state, which he Professes to adore.
cs dt j, cc j n1, vvb pno31 vbi av-x av j dt n1, av-x av j dt n1, av-x av j dt n1, av-x av j dt n1, av-x av av-jn p-acp n2, av-x av av-j p-acp n2, vbz dx n-jn cs dt n1 p-acp dt n1, r-crq pns31 vvz pc-acp vvi.
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2730
Let no Philosopher tell me of, maius vir bo• usic•uis; I say from better authority, that a lewd man can no more be a good subiect than an ill subiect can be a good man:
Let no Philosopher tell me of, May vir bo• usic•uis; I say from better Authority, that a lewd man can no more be a good Subject than an ill Subject can be a good man:
vvb dx n1 vvb pno11 pp-f, fw-la fw-la n1 fw-la; pns11 vvb p-acp jc n1, cst dt j n1 vmb av-dx av-dc vbi dt j n-jn cs dt j-jn n-jn vmb vbi dt j n1:
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2731
Heare this then (wheresoeuer ye are) ye secret oppressors, ye profane scoffers, ye foule mouth'd swearers, ye close adulterers, ye kinde drunkards,
Hear this then (wheresoever you Are) the secret Oppressors's, you profane scoffers, you foul mouthed swearers, you close Adulterers, you kind drunkards,
vvb d av (c-crq pn22 vbr) dt j-jn n2, pn22 j n2, pn22 j vvn n2, pn22 j n2, pn22 j n2,
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2732
and who euer come within this blacke list of wickednesse, how can ye be loiall, whiles you lodge traitors in your bosomes? Protest what ye will;
and who ever come within this black list of wickedness, how can you be loyal, while you lodge Traitors in your bosoms? Protest what you will;
cc r-crq av vvn p-acp d j-jn n1 pp-f n1, q-crq vmb pn22 vbi j, cs pn22 vvb n2 p-acp po22 n2? vvb r-crq pn22 vmb;
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2733
your sinnes breake the peace, and conspire against the sacred Crowne and dignity of your Soueraigne;
your Sins break the peace, and conspire against the sacred Crown and dignity of your Sovereign;
po22 n2 vvi dt n1, cc vvi p-acp dt j n1 cc n1 pp-f po22 n-jn;
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2734
What care we that you draw your sword, and vow your bloud, and drinke your healths to your Gouenours,
What care we that you draw your sword, and Voelli your blood, and drink your healths to your Governors,
q-crq vvb pns12 d pn22 vvb po22 n1, cc vvb po22 n1, cc vvb po22 n2 p-acp po22 n2,
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2735
when in the meane while you prouoke God to anger, and set quarrels betwixt your Country and Heauen?
when in the mean while you provoke God to anger, and Set quarrels betwixt your Country and Heaven?
c-crq p-acp dt j n1 pn22 vvb np1 pc-acp vvi, cc vvd n2 p-acp po22 n1 cc n1?
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2736
That I may winde vp this clew; It were folly to commend to you the worth of peace;
That I may wind up this clew; It were folly to commend to you the worth of peace;
cst pns11 vmb vvi a-acp d n1; pn31 vbdr n1 pc-acp vvi p-acp pn22 dt n1 pp-f n1;
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2737
we know that the excellency of Princes is expressed by serenity; what good hath the earth which God doth not couch vnder the name of Peace? Blessed be God,
we know that the excellency of Princes is expressed by serenity; what good hath the earth which God does not couch under the name of Peace? Blessed be God,
pns12 vvb cst dt n1 pp-f n2 vbz vvn p-acp n1; r-crq j vhz dt n1 r-crq np1 vdz xx vvi p-acp dt n1 pp-f n1? j-vvn vbb np1,
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2738
and his Annointed, we haue long and comfortably tasted the sweetnesse of this blessing;
and his Anointed, we have long and comfortably tasted the sweetness of this blessing;
cc po31 j-vvn, pns12 vhb av-j cc av-j vvd dt n1 pp-f d n1;
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2739
the Lillies and Lions of our Salomon haue beene iustly worded with Beati pacifici: Would we haue this happinesse perpetuated to vs, to posterity? Oh let Prince and people meet in the ambition to be Gens iusta, a righteous nation, righteous euery way;
the Lilies and Lions of our Solomon have been justly worded with Beati Pacifici: Would we have this happiness perpetuated to us, to posterity? O let Prince and people meet in the ambition to be Gens Justa, a righteous Nation, righteous every Way;
dt n2 cc n2 pp-f po12 np1 vhb vbn av-j vvd p-acp fw-la fw-la: vmd pns12 vhi d n1 vvn p-acp pno12, p-acp n1? uh vvb n1 cc n1 vvi p-acp dt n1 pc-acp vbi fw-la fw-la, dt j n1, j d n1;
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2740
First, let God haue his owne; His owne dayes, his owne seruices; his feare, his loue, his all:
First, let God have his own; His own days, his own services; his Fear, his love, his all:
ord, vvb np1 vhi po31 d; po31 d n2, po31 d n2; po31 n1, po31 n1, po31 d:
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2741
Let Religion leade all our proiects, not follow them;
Let Religion lead all our projects, not follow them;
vvb n1 vvi d po12 n2, xx vvi pno32;
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2742
let our liues be led in a conscionable obedience to all the Lawes of our Maker:
let our lives be led in a conscionable Obedience to all the Laws of our Maker:
vvb po12 n2 vbb vvn p-acp dt j n1 p-acp d dt n2 pp-f po12 n1:
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2743
Farre be all blasphemies, curses, and obscenities from our tongues, all outrages and violences from our hands;
far be all Blasphemies, curses, and obscenities from our tongues, all outrages and violences from our hands;
av-j vbb d n2, n2, cc n2 p-acp po12 n2, d n2 cc n2 p-acp po12 n2;
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2744
all presumptuous & rebellious thoughts from our hearts. Let our hearts, hands, tongues, liues, bodies and soules be sincerely deuoted to him. Then, for men:
all presumptuous & rebellious thoughts from our hearts. Let our hearts, hands, tongues, lives, bodies and Souls be sincerely devoted to him. Then, for men:
d j cc j n2 p-acp po12 n2. vvb po12 n2, n2, n2, n2, n2 cc n2 vbb av-j j-vvn p-acp pno31. av, p-acp n2:
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2745
let vs giue Caesar his owne: Tribute, feare, subiection, loyalty, and (if he need) our liues;
let us give Caesar his own: Tribute, Fear, subjection, loyalty, and (if he need) our lives;
vvb pno12 vvi np1 po31 d: n1, n1, n1, n1, cc (cs pns31 vvb) po12 n2;
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2746
Let the Nobility haue honour, obeisance, obseruation; Let the Clergy haue their dues, and our reuerence;
Let the Nobilt have honour, obeisance, observation; Let the Clergy have their dues, and our Reverence;
vvb dt n1 vhb n1, n1, n1; vvb dt n1 vhb po32 n2-jn, cc po12 n1;
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2747
Let the commons haue truth, loue, fidelity in all their transactions:
Let the commons have truth, love, Fidis in all their transactions:
vvb dt n2 vhb n1, n1, n1 p-acp d po32 n2:
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2748
Let there be trutinae iustae, pondera iusta: Let there be no grinding of faces, no trampling on the poore ( Amos 5.11.) no swallowing of widdowes houses, no force, no fraud, no periury, no perfidiousnesse. Finally, for our selues;
Let there be trutinae iustae, pondera Justa: Let there be no grinding of faces, no trampling on the poor (Amos 5.11.) not swallowing of widow's houses, no force, no fraud, no perjury, no perfidiousness. Finally, for our selves;
vvb pc-acp vbi fw-la fw-la, fw-la fw-la: vvb pc-acp vbi dx vvg pp-f n2, dx n-vvg p-acp dt j (np1 crd.) xx vvg pp-f n2 n2, dx n1, dx n1, dx n1, dx n1. av-j, c-acp po12 n2;
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2749
let euery man possesse his vessell in holinesse and honour;
let every man possess his vessel in holiness and honour;
vvb d n1 vvi po31 n1 p-acp n1 cc n1;
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framing himselfe to all Christian and heauenly temper, in all wisdome, sobriety, chastity, meeknesse, constancy, moderation, patience, and sweet contentation:
framing himself to all Christian and heavenly temper, in all Wisdom, sobriety, chastity, meekness, constancy, moderation, patience, and sweet contentation:
vvg px31 p-acp d njp cc j n1, p-acp d n1, n1, n1, n1, n1, n1, n1, cc j n1:
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so shall the worke of our righteousnesse be peace of heart, peace of state; priuate and publike peace;
so shall the work of our righteousness be peace of heart, peace of state; private and public peace;
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Peace with our selues, peace with the world, peace with God; temporal peace here, eternall peace and glory aboue;
Peace with our selves, peace with the world, peace with God; temporal peace Here, Eternal peace and glory above;
n1 p-acp po12 n2, n1 p-acp dt n1, n1 p-acp np1; j n1 av, j n1 cc n1 p-acp;
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vnto the fruition wherof, he who hath ordained vs, mercifully bring vs, for the sake of him, who is the Prince of Peace, Iesus Christ the righteous.
unto the fruition whereof, he who hath ordained us, mercifully bring us, for the sake of him, who is the Prince of Peace, Iesus christ the righteous.
p-acp dt n1 c-crq, pns31 r-crq vhz vvn pno12, av-j vvb pno12, c-acp dt n1 pp-f pno31, r-crq vbz dt n1 pp-f n1, np1 np1 dt j.
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THE RIGHTEOVS MAMMON. 1. TIM. 6.17.
THE RIGHTEOUS MAMMON. 1. TIM. 6.17.
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Charge them that are rich in this world, that they be not high-minded, nor trust in vncertaine riches,
Charge them that Are rich in this world, that they be not High-minded, nor trust in uncertain riches,
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but in the liuing God, who giueth vs richly all things to enioy, &c. THose things which are excellent, & beneficiall in their vse, are dangerous in their miscariage:
but in the living God, who gives us richly all things to enjoy, etc. THose things which Are excellent, & beneficial in their use, Are dangerous in their miscarriage:
cc-acp p-acp dt j-vvg np1, r-crq vvz pno12 av-j d n2 pc-acp vvi, av d n2 r-crq vbr j, cc j p-acp po32 n1, vbr j p-acp po32 n1:
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It were lost labour for me to perswade you how good riches are: your pains and your cares are sufficient proofes of your estimation;
It were lost labour for me to persuade you how good riches Are: your pains and your Cares Are sufficient proofs of your estimation;
pn31 vbdr vvn n1 p-acp pno11 pc-acp vvi pn22 c-crq j n2 vbr: po22 n2 cc po22 n2 vbr j n2 pp-f po22 n1;
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and how deadly the abuse of them is, many a soule feeles that cannot returne to complaine;
and how deadly the abuse of them is, many a soul feels that cannot return to complain;
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There is nothing more necessarie therefore for a Christian heart, then to be rectified in the menaging of a prosperous estate;
There is nothing more necessary Therefore for a Christian heart, then to be rectified in the managing of a prosperous estate;
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and to learne so to be happy here, that it may bee more happie hereafter;
and to Learn so to be happy Here, that it may be more happy hereafter;
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a taske which this Text of ours vndertakes, and (if ye be not wanting to it and your selues) will be sure to performe:
a task which this Text of ours undertakes, and (if you be not wanting to it and your selves) will be sure to perform:
dt n1 r-crq d n1 pp-f png12 vvz, cc (cs pn22 vbb xx vvg p-acp pn31 cc po22 n2) vmb vbi j pc-acp vvi:
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What should I need to entreat your attention (Right Honorable, right Worshipfull, and beloued) to a businesse so neerely concerning you? The errand is Gods; the vse of it yours.
What should I need to entreat your attention (Right Honourable, right Worshipful, and Beloved) to a business so nearly Concerning you? The errand is God's; the use of it yours.
q-crq vmd pns11 vvi pc-acp vvi po22 n1 (j-jn j, av-jn j, cc j-vvn) p-acp dt n1 av av-j vvg pn22? dt n1 vbz npg1; dt n1 pp-f pn31 png22.
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I neuer held it safe to pull Scripture in pieces: these vvords fall alone into their parts.
I never held it safe to pull Scripture in Pieces: these words fallen alone into their parts.
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Timothy is set vpon the spirituall Bench, and must giue the charge. A charge, to whom? Of vvhat? To whom? To the rich:Timothy is Set upon the spiritual Bench, and must give the charge. A charge, to whom? Of what? To whom? To the rich:
np1 vbz vvn p-acp dt j n1, cc vmb vvi dt n1. dt n1, p-acp ro-crq? pp-f q-crq? p-acp qo-crq? p-acp dt j:
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Of what? vvhat they must auoid, what they must endeuour: What must they auoid? High-mindednesse, and trust in wealth:
Of what? what they must avoid, what they must endeavour: What must they avoid? High-mindedness, and trust in wealth:
pp-f q-crq? r-crq pns32 vmb vvi, r-crq pns32 vmb n1: q-crq vmb pns32 vvi? j, cc vvi p-acp n1:
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what are the duties they must labour vnto? Confidence in God; Beneficence to men: And euery one of these is backed vvith a reason to inforce it:
what Are the duties they must labour unto? Confidence in God; Beneficence to men: And every one of these is backed with a reason to enforce it:
r-crq vbr dt n2 pns32 vmb vvi p-acp? n1 p-acp np1; n1 p-acp n2: cc d crd pp-f d vbz vvn p-acp dt n1 pc-acp vvi pn31:
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Why should they not be high minded? Their wealth is but in this world; Why should they not trust in riches? They are vncertaine.
Why should they not be high minded? Their wealth is but in this world; Why should they not trust in riches? They Are uncertain.
q-crq vmd pns32 xx vbi av-j vvn? po32 n1 vbz p-acp p-acp d n1; q-crq vmd pns32 xx vvi p-acp n2? pns32 vbr j.
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Why should they trust in God? He is a liuing God, and a liberall God:
Why should they trust in God? He is a living God, and a liberal God:
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why should they extend their beneficence to men? By this they lay vp to themselues a sure foundation:
why should they extend their beneficence to men? By this they lay up to themselves a sure Foundation:
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Here is worke enough, you see, for my discourse, and your practice: The God of Heauen blesse it in both our hands.
Here is work enough, you see, for my discourse, and your practice: The God of Heaven bless it in both our hands.
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Charge hath ( Ianus - like) a double aspect;Charge hath (Ianus - like) a double aspect;
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one that lookes vp to S. Paul, the other that lookes downe to Timothy, and from him to the rich:
one that looks up to S. Paul, the other that looks down to Timothy, and from him to the rich:
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In the first there is Apostolicall superioritie;
In the First there is Apostolical superiority;
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for (NONLATINALPHABET) Charge thou, referres to NONLATINALPHABET verse 13. I charge thee; so Paul charges Timothy to charge the rich;
for () Charge thou, refers to verse 13. I charge thee; so Paul charges Timothy to charge the rich;
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He that giues the Charge, if hee be not the chiefe of the Bench, yet hee is greater then the Iurie.
He that gives the Charge, if he be not the chief of the Bench, yet he is greater then the Jury.
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The first foundation of the Church is laid in an inequalitie; and hath euer since so continued;
The First Foundation of the Church is laid in an inequality; and hath ever since so continued;
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There can bee no harmony, where all the strings or voices are of one tenour;
There can be no harmony, where all the strings or voices Are of one tenor;
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In the latter, as it lookes on Timothy, it caries in it Episcopall power, Euangelicall sufficiency. Episcopall power;
In the latter, as it looks on Timothy, it caries in it Episcopal power, Evangelical sufficiency. Episcopal power;
p-acp dt d, c-acp pn31 vvz p-acp np1, pn31 vvz p-acp pn31 np1 n1, np1 n1. np1 n1;
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for this Charge is by the vulgar turned, and the Translation of the Syriac, Praecipe, command;
for this Charge is by the Vulgar turned, and the translation of the Syriac, Praecipe, command;
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and so doe we translate it in the first of this Epistle, and the third verse;
and so do we translate it in the First of this Epistle, and the third verse;
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Timothy vvas left at Ephesus (NONLATINALPHABET) to command. The rich are commonly great; Nobilitie in the account of God is ioyned vvith wealth;Timothy was left At Ephesus () to command. The rich Are commonly great; Nobilt in the account of God is joined with wealth;
np1 vbds vvn p-acp np1 () pc-acp vvi. dt j vbr av-j j; n1 p-acp dt n1 pp-f np1 vbz vvn p-acp n1;
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Curse not the King in thy thought, nor the rich in thy Bed-chamber, saith Salomon; so Diues at whose gates Lazarus lay, is by some no meane ones ghessed to be Herod, or some other King;Curse not the King in thy Thought, nor the rich in thy Bedchamber, Says Solomon; so Diues At whose gates Lazarus lay, is by Some no mean ones guessed to be Herod, or Some other King;
vvb xx dt n1 p-acp po21 n1, ccx dt j p-acp po21 n1, vvz np1; av fw-la p-acp rg-crq n2 np1 vvb, vbz p-acp d dx j pi2 vvd pc-acp vbi np1, cc d j-jn n1;
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and so are Iobs friends termed by the seuentie: and so Are Jobs Friends termed by the seuentie:
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Yea, the rich is not onely a little King among his neighbours, but Diues, quasi Diuus; as a petty god to his vnderlings:
Yea, the rich is not only a little King among his neighbours, but Diues, quasi Diuus; as a Petty god to his underlings:
uh, dt j vbz xx av-j dt j n1 p-acp po31 n2, cc-acp fw-la, fw-la crd; p-acp dt j n1 p-acp po31 n2:
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and yet euen the rich man that (as Salomon notes) speakes with command vnto others, he must be spoken to with command.
and yet even the rich man that (as Solomon notes) speaks with command unto Others, he must be spoken to with command.
cc av av-j dt j n1 cst (c-acp np1 n2) vvz p-acp n1 p-acp n2-jn, pns31 vmb vbi vvn p-acp p-acp n1.
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Command the rich. That foolish shaueling soared too high a pitch, when in his imperious Bull hee commands the Angels Francis of Assise and he were both of a Diet;Command the rich. That foolish shaveling soared too high a pitch, when in his imperious Bull he commands the Angels Francis of Assize and he were both of a Diet;
vvb dt j. cst j n1 vvd av j dt n1, c-crq p-acp po31 j n1 pns31 vvz dt n2 np1 pp-f n1 cc pns31 vbdr d pp-f dt n1;
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But we may safely say, that all powers below the Angels, are lyable to our spirituall Charge; and this Command implyes obedience;
But we may safely say, that all Powers below the Angels, Are liable to our spiritual Charge; and this Command Implies Obedience;
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Else, to what purpose doe we command and goe without? Christ gaue vs the keyes; (for that which the Romanists would plead out of Origen, of Claues coeli, The keyes of heauen to the rest,
Else, to what purpose do we command and go without? christ gave us the keys; (for that which the Romanists would plead out of Origen, of Claws coeli, The keys of heaven to the rest,
av, p-acp r-crq n1 vdb pns12 vvi cc vvi p-acp? np1 vvd pno12 dt n2; (c-acp d r-crq dt np1 vmd vvi av pp-f np1, pp-f n2 fw-la, dt n2 pp-f n1 p-acp dt n1,
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and Claues coelorum, The keyes of the heauens to Peter, is a distinction vvithout a difference;) What becomes of them? That I may not say, on some of our hands they are suffered to rust for want of vse;
and Claws Coelorum, The keys of the heavens to Peter, is a distinction without a difference;) What becomes of them? That I may not say, on Some of our hands they Are suffered to rust for want of use;
cc n2 fw-la, dt n2 pp-f dt ng1 p-acp np1, vbz dt n1 p-acp dt n1;) r-crq vvz pp-f pno32? cst pns11 vmb xx vvi, p-acp d pp-f po12 n2 pns32 vbr vvn pc-acp vvi p-acp n1 pp-f n1;
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on others, (as the Pontificians) the wards are altered, so as they can neither open nor shut:
on Others, (as the Pontificians) the wards Are altered, so as they can neither open nor shut:
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sure I am, that (if they be not lost on our behalfe, whether in dis-vse,
sure I am, that (if they be not lost on our behalf, whither in disuse,
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or abuse) the power of them is lost in the hearts of many:
or abuse) the power of them is lost in the hearts of many:
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They haue secret pick-locks of their owne making, Presumption and Security, whereby they can open heauen-gates,
They have secret picklocks of their own making, Presumption and Security, whereby they can open heaven-gates,
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though double-locked by our censures, and shut the gates of hell at pleasure, which their owne sinnes haue opened wide to receiue them.
though double-locked by our censures, and shut the gates of hell At pleasure, which their own Sins have opened wide to receive them.
cs j p-acp po12 n2, cc vvd dt n2 pp-f n1 p-acp n1, r-crq po32 d n2 vhb vvn av-j pc-acp vvi pno32.
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What vse is there of vs, but in our chaire? and there, but to be heard,
What use is there of us, but in our chair? and there, but to be herd,
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and seene? Euen in this sense spectaculo facti sumus; we are to gaze on, not to imploy.
and seen? Eve in this sense spectaculo facti sumus; we Are to gaze on, not to employ.
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Now ye are full, now ye are rich, ye raigne as Kings without vs; we are weake, ye are strong;
Now you Are full, now you Are rich, you Reign as Kings without us; we Are weak, you Are strong;
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ye are Honorable, but we are despised.
you Are Honourable, but we Are despised.
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It was well noted by one, that the good father of the prodigall, though he might himselfe haue brought forth the prime robe,
It was well noted by one, that the good father of the prodigal, though he might himself have brought forth the prime robe,
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or haue led his sonne into his wardrobe to take it, yet hee commands his seruants to bring it forth (Proferte stolam) because he would bring meanes into credit;
or have led his son into his wardrobe to take it, yet he commands his Servants to bring it forth (Proferte Stolam) Because he would bring means into credit;
cc vhb vvn po31 n1 p-acp po31 n1 pc-acp vvi pn31, av pns31 vvz po31 n2 pc-acp vvi pn31 av (fw-la fw-la) c-acp pns31 vmd vvi n2 p-acp n1;
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because hee vvould haue his sonne beholden to his seruants for their glory.
Because he would have his son beholden to his Servants for their glory.
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It is a bold word, but a true one, Yee shall neuer weare the long white robe,
It is a bold word, but a true one, Ye shall never wear the long white robe,
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vnlesse his seruants your Ministers bring it, and put it on. He that can saue you without vs, will not saue you, but by vs:
unless his Servants your Ministers bring it, and put it on. He that can save you without us, will not save you, but by us:
cs po31 n2 po22 n2 vvb pn31, cc vvd pn31 a-acp. pns31 cst vmb vvi pn22 p-acp pno12, vmb xx vvi pn22, cc-acp p-acp pno12:
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He hath not tyed himselfe to meanes, man he hath; He could create you immediately to himselfe:
He hath not tied himself to means, man he hath; He could create you immediately to himself:
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but he vvill haue you begotten by the immortall seed of your spirituall Fathers.
but he will have you begotten by the immortal seed of your spiritual Father's.
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Woe be to you therefore, if our word haue lost the power of it in you:
Woe be to you Therefore, if our word have lost the power of it in you:
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you haue lost your right in heauen:
you have lost your right in heaven:
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Let vs neuer come there, if you can come thither ordinarily without vs. The words of the wise (saith Salomon ) are like goades, like nayles;
Let us never come there, if you can come thither ordinarily without us The words of the wise (Says Solomon) Are like goads, like nails;
vvb pno12 av vvi a-acp, cs pn22 vmb vvi av av-j p-acp pno12 dt n2 pp-f dt j (vvz np1) vbr j n2, av-j n2;
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But if these goads light vpon the skin of a Leuiathan, who esteemes yron as straw, and brasse as rotten wood;
But if these goads Light upon the skin of a Leviathan, who esteems iron as straw, and brass as rotten wood;
cc-acp cs d n2 j p-acp dt n1 pp-f dt np1, r-crq vvz n1 p-acp n1, cc n1 p-acp j-vvn n1;
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If these nayles meet with yron, or marble in their driuing, that they turne againe; What shall we say, but our Gospell is hid to them that perish;
If these nails meet with iron, or Marble in their driving, that they turn again; What shall we say, but our Gospel is hid to them that perish;
cs d n2 vvb p-acp n1, cc n1 p-acp po32 vvg, cst pns32 vvb av; q-crq vmb pns12 vvi, cc-acp po12 n1 vbz vvn p-acp pno32 cst vvb;
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and woe vnto your soules, for ye haue rewarded euill to your selues. Hitherto the power implyed in this charge; the sufficiencie followeth:
and woe unto your Souls, for you have rewarded evil to your selves. Hitherto the power employed in this charge; the sufficiency follows:
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This Euangelicus must be parangelicus; like as the fore-runner of Christ had a charge for all sorts, so must his followers;
This Evangelical must be parangelicus; like as the forerunner of christ had a charge for all sorts, so must his followers;
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So hath Timothy in this Epistle.
So hath Timothy in this Epistle.
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A charge for wiues, for Bishops, for Deacons, for widowes, for seruants, and here for the rich. He must charge;
A charge for wives, for Bishops, for Deacons, for Widows, for Servants, and Here for the rich. He must charge;
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and how shall he charge, if he haue neither shot nor powder.
and how shall he charge, if he have neither shot nor powder.
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It is no bragge to say that no Nation vnder Heauen since the Gospell lookt forth into the world, euer had so many,
It is no brag to say that no nation under Heaven since the Gospel looked forth into the world, ever had so many,
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so learned Teachers as this Iland hath at this day.
so learned Teachers as this Island hath At this day.
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Hierome said of old to his Paulinus, De Hieros olymis & de Britannia, aequaliter patet aula c••lestis; Jerome said of old to his Paulinus, De Hieros olymis & de Britannia, aequaliter patet Aula c••lestis;
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Heauen is open in Britaine as in Hierusalem. Heaven is open in Britain as in Jerusalem.
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It holds well, if you take it for a propheticall comparison betwixt Ierusalem as it had beene,
It holds well, if you take it for a prophetical comparison betwixt Ierusalem as it had been,
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and Britaine as it should bee.
and Britain as it should be.
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Ierusalem the type of Gods Church vpon earth, in the glory of all her legall magnificence, was neuer more blessed then this Church of ours:Ierusalem the type of God's Church upon earth, in the glory of all her Legal magnificence, was never more blessed then this Church of ours:
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For the Northerne part of it beyond the Twede, we saw not, wee heard not of a Congregation (whereof indeed there is not so great frequence) without a preaching Minister;
For the Northern part of it beyond the Tweed, we saw not, we herd not of a Congregation (whereof indeed there is not so great frequence) without a preaching Minister;
c-acp dt j n1 pp-f pn31 p-acp dt np1, pns12 vvd xx, pns12 vvd xx pp-f dt n1 (c-crq av pc-acp vbz xx av j n1) p-acp dt vvg n1;
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and though their maintenance hath beene generally but small, yet their paines haue been great, and their successe sutable:
and though their maintenance hath been generally but small, yet their pains have been great, and their success suitable:
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And now lately, his Sacred Maiestie in his last yeares iourney (as if the Sunne did out of compassion goe beyond his Tropick Line, to giue heat vnto the Northerne Climate) hath so ordered it, that their meanes shall be answerable to their labours;
And now lately, his Sacred Majesty in his last Years journey (as if the Sun did out of compassion go beyond his Tropic Line, to give heat unto the Northern Climate) hath so ordered it, that their means shall be answerable to their labours;
cc av av-j, po31 j n1 p-acp po31 ord ng1 n1 (c-acp cs dt n1 vdd av pp-f n1 vvb p-acp po31 np1 n1, pc-acp vvi n1 p-acp dt j n1) vhz av vvn pn31, cst po32 n2 vmb vbi j p-acp po32 n2;
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so as both Pastors and People professe themselues mutually blessed in each other; and blesse God and their King for this blessednesse.
so as both Pastors and People profess themselves mutually blessed in each other; and bless God and their King for this blessedness.
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As for the learning and sufficiencie of those Teachers (whether Prelates or Presbyters) our eares were for some of them sufficient witnesses;
As for the learning and sufficiency of those Teachers (whither Prelates or Presbyters) our ears were for Some of them sufficient Witnesses;
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and wee are not vvorthy of our eares, if our tongues doe nor thankefully proclaime it to the world.
and we Are not worthy of our ears, if our tongues do nor thankfully proclaim it to the world.
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As for this Southerne part, when I consider the face of our Church in an vniuersalltie, me thinks I see the firmament in a cleare night, bespangled with goodly starres of all magnitudes, that yeeld a pleasing diuersitie of light vnto the earth;
As for this Southern part, when I Consider the face of our Church in an vniuersalltie, me thinks I see the firmament in a clear night, bespangled with goodly Stars of all magnitudes, that yield a pleasing diversity of Light unto the earth;
p-acp p-acp d j n1, c-crq pns11 vvb dt n1 pp-f po12 n1 p-acp dt n1, pno11 vvz pns11 vvb dt n1 p-acp dt j n1, vvn p-acp j n2 pp-f d n2, cst vvb dt j-vvg n1 pp-f n1 p-acp dt n1;
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But withall, through the incomparable multitude of Cures, and the incompetent prouision of some, we cannot but see some of our people (especially in the vtmost skirts) like to those that liue vnder the Southerne Pole, where the starres are thinner set;
But withal, through the incomparable multitude of Cures, and the incompetent provision of Some, we cannot but see Some of our people (especially in the utmost skirts) like to those that live under the Southern Pole, where the Stars Are thinner Set;
cc-acp av, p-acp dt j n1 pp-f n2, cc dt j n1 pp-f d, pns12 vmbx p-acp vvi d pp-f po12 n1 (av-j p-acp dt j n2) av-j p-acp d cst vvb p-acp dt j n1, c-crq dt n2 vbr jc vvn;
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and some starres there are in our Hemisphere, like those little sparkles in the Galaxy, or Milkie circle, wherein yee can scarce discerne any light:
and Some Stars there Are in our Hemisphere, like those little sparkles in the Galaxy, or Milky circle, wherein ye can scarce discern any Light:
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The desire of our hearts must bee, that euery Congregation, euery soule might haue a Timothy to deliuer the charge of God powerfully vnto it,
The desire of our hearts must be, that every Congregation, every soul might have a Timothy to deliver the charge of God powerfully unto it,
dt n1 pp-f po12 n2 vmb vbi, cst d n1, d n1 vmd vhi dt np1 pc-acp vvi dt n1 pp-f np1 av-j p-acp pn31,
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euen with Saint Pauls change of note; That euery one which hath a charge, were (NONLATINALPHABET) able to giue the charge;
even with Saint Paul's change of note; That every one which hath a charge, were () able to give the charge;
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and euery hearer (NONLATINALPHABET) ready to take it:
and every hearer () ready to take it:
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Wherein I cannot but thankefully congratulate the happinesse of this famous Citie, which if in other riches it equalize the best, I am sure in this it exceeds all.
Wherein I cannot but thankfully congratulate the happiness of this famous city, which if in other riches it equalise the best, I am sure in this it exceeds all.
c-crq pns11 vmbx p-acp av-j vvi dt n1 pp-f d j n1, r-crq cs p-acp j-jn n2 pn31 vvb dt js, pns11 vbm j p-acp d pn31 vvz d.
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There is not a Citie vnder the cope of heauen so wealthy in the spirituall prouision;
There is not a city under the cope of heaven so wealthy in the spiritual provision;
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yea, there are whole countreys in Christendome, that haue not so many learned Preachers, as are within these walls and liberties.
yea, there Are Whole Countries' in Christendom, that have not so many learned Preachers, as Are within these walls and Liberties.
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Heare this, ye Citizens, and be not proud, but thankefull;
Hear this, you Citizens, and be not proud, but thankful;
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Others may exceede you in the glory of outward structure, in the largenesse of extent, in the vniforme proportion of streets,
Others may exceed you in the glory of outward structure, in the largeness of extent, in the uniform proportion of streets,
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or ornaments of Temples, but your pulpits doe surpasse theirs; and if preaching can lift vp Cities vnto heauen, ye are not vpon earth;
or Ornament of Temples, but your pulpits do surpass theirs; and if preaching can lift up Cities unto heaven, you Are not upon earth;
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Happie is it for you, if ye be well fed and taught; and woe bee vnto you, if you doe not thinke your selues happy.
Happy is it for you, if you be well fed and taught; and woe be unto you, if you do not think your selves happy.
j vbz pn31 p-acp pn22, cs pn22 vbb av vvn cc vvn; cc n1 vbb p-acp pn22, cs pn22 vdb xx vvi po22 n2 j.
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Charge them, but whom? The rich. Man that came naked out of the wombe of the earth, was euen then so rich, that all things were his;
Charge them, but whom? The rich. Man that Come naked out of the womb of the earth, was even then so rich, that all things were his;
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Heauen was his roofe or Canopie, earth his floore, the sea his pond, the Sunne and Moone his Torches, all creatures his vassals:
Heaven was his roof or Canopy, earth his floor, the sea his pond, the Sun and Moon his Torches, all creatures his vassals:
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And if he lost the fulnesse of this Lordship, by being a slaue to sinne, yet we haue still Dominium gratificum, as Gerson tearmes it;
And if he lost the fullness of this Lordship, by being a slave to sin, yet we have still Dominium gratificum, as Gerson terms it;
cc cs pns31 vvd dt n1 pp-f d n1, p-acp vbg dt n1 p-acp n1, av pns12 vhb av np1 fw-la, p-acp np1 n2 pn31;
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Euery sonne of Abraham is heire of the world. Every son of Abraham is heir of the world.
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But to make vp the true reputation of wealth (for thus we may be as hauing all things,
But to make up the true reputation of wealth (for thus we may be as having all things,
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and possessing nothing) another right is required besides spirituall, which is a ciuill and humane right;
and possessing nothing) Another right is required beside spiritual, which is a civil and humane right;
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vvherein I doubt not but our learned Wiclef, and the famous Archbishop of Armach, and the more famous Chancelor of Paris (three renowmed Diuines of England, France, and Ireland ) haue had much wrong,
wherein I doubt not but our learned Wiclef, and the famous Archbishop of Armagh, and the more famous Chancellor of paris (three renowned Divines of England, France, and Ireland) have had much wrong,
c-crq pns11 vvb xx p-acp po12 j np1, cc dt j n1 pp-f n1, cc dt av-dc j n1 pp-f np1 (crd j-vvn n2-jn pp-f np1, np1, cc np1) vhb vhn d n-jn,
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vvhiles they are accused to teach, that men in these earthly things haue no tenure but grace, no title but Charitie:
whiles they Are accused to teach, that men in these earthly things have no tenure but grace, no title but Charity:
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which questionlesse they intended in foro interiori, in the Consistorie of God; not in the Common-pleas of men;
which questionless they intended in foro interiori, in the Consistory of God; not in the Common pleas of men;
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in the Courts, not of Law, but of Conscience;
in the Courts, not of Law, but of Conscience;
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in which onely it may fall out, that the Ciuill owner may bee a spirituall vsurper,
in which only it may fallen out, that the Civil owner may be a spiritual usurper,
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and the spirituall owner may be a ciuill begger.
and the spiritual owner may be a civil beggar.
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God frames his language to ours, and speaking according to that I•s Gentium, whereon the diuision of these earthly possessions are grounded, he cals some rich, others poore.
God frames his language to ours, and speaking according to that I•s Gentium, whereon the division of these earthly possessions Are grounded, he calls Some rich, Others poor.
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Those heretikes vvhich called themselues Apostolique (as some-body doth now at Rome) before the time of Epiphanius and Augustine, which taught the vnlawfulnesse of all earthly proprieties;
Those Heretics which called themselves Apostolic (as somebody does now At Room) before the time of Epiphanius and Augustine, which taught the unlawfulness of all earthly proprieties;
d n2 r-crq vvd px32 j-jn (c-acp pi vdz av p-acp n1) p-acp dt n1 pp-f np1 cc np1, r-crq vvd dt n1 pp-f d j n2;
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seconded in Austens time, by our countreyman Pelagius, and in our times by some of the illuminate Elders of Munster, are not worth confutation;
seconded in Austen's time, by our countryman Pelagius, and in our times by Some of thee illuminate Elders of Munster, Are not worth confutation;
vvn p-acp vvz n1, p-acp po12 n1 np1, cc p-acp po12 n2 p-acp d pp-f pno32 vvi n2-jn pp-f np1, vbr xx j n1;
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or if they vvere, our Apostle hath done it to our hands, in this one word, Rich; for there can bee neither rich nor poore in a communitie;
or if they were, our Apostle hath done it to our hands, in this one word, Rich; for there can be neither rich nor poor in a community;
cc cs pns32 vbdr, po12 n1 vhz vdn pn31 p-acp po12 n2, p-acp d crd n1, j; p-acp a-acp vmb vbi dx j ccx j p-acp dt n1;
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Neither doth he say, Charge men that they be not rich, but, Charge the rich that they be not high-minded.
Neither does he say, Charge men that they be not rich, but, Charge the rich that they be not High-minded.
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With these, let vs couple our ignorant Votaries, that place holinesse in want; with vvhom, their very crosses cannot deliuer their coyne from sinne;
With these, let us couple our ignorant Votaries, that place holiness in want; with whom, their very Crosses cannot deliver their coin from sin;
p-acp d, vvb pno12 vvi po12 j n2, cst n1 n1 p-acp n1; p-acp ro-crq, po32 j n2 vmbx vvi po32 n1 p-acp n1;
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which, to make good the old rule, that it is better to giue then to receiue, giue all they haue away at once,
which, to make good the old Rule, that it is better to give then to receive, give all they have away At once,
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for but a licence to begge for euer.
for but a licence to beg for ever.
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Did these men euer beare that the blessing of God maketh rich? That the wings of riches carie them vp to heauen? That the crowne of the vvise is their wealth? Do they not know, that if Lazarus vvere poore,
Did these men ever bear that the blessing of God makes rich? That the wings of riches carry them up to heaven? That the crown of the wise is their wealth? Do they not know, that if Lazarus were poor,
vdd d n2 av vvi cst dt n1 pp-f np1 vvz j? cst dt n2 pp-f n2 vvb pno32 a-acp p-acp n1? cst dt n1 pp-f dt n1 vbz po32 n1? vdb pns32 xx vvi, cst cs np1 vbdr j,
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yet Abraham was rich, and Pium pauperem suscepit sinus diuitis;
yet Abraham was rich, and Pium pauperem suscepit sinus diuitis;
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It was the happinesse of poore Lazarus, that he was lodged in the bosome of rich Abraham. I am no whit afraid, (O ye rich Citizens) lest this paradoxe of our holy Mendicants shall make you out of loue with your wealth;
It was the happiness of poor Lazarus, that he was lodged in the bosom of rich Abraham. I am no whit afraid, (Oh you rich Citizens) lest this paradox of our holy Mendicants shall make you out of love with your wealth;
pn31 vbds dt n1 pp-f j np1, cst pns31 vbds vvn p-acp dt n1 pp-f j np1. pns11 vbm dx n1 j, (uh pn22 j n2) cs d n1 pp-f po12 j j-jn vmb vvi pn22 av pp-f n1 p-acp po22 n1;
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I feare, some of you would be rich, though yee might not;
I Fear, Some of you would be rich, though ye might not;
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Now wee tell you from him, whose title is Rich in mercy, that yee may be at once Rich and holy;
Now we tell you from him, whose title is Rich in mercy, that ye may be At once Rich and holy;
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In diuitiis cupiditatem reprehendit, non facultatem, saith Austen: It is a true word of the sonne of Sirach, which I vvould haue you carie home with you,In diuitiis cupiditatem reprehendit, non facultatem, Says Austen: It is a true word of the son of Sirach, which I would have you carry home with you,
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and vvrite it as a fit Motto, in your Counting-house; Bona est substantia, si non fit peccatum in conscientia;
and write it as a fit Motto, in your Countinghouse; Bona est Substance, si non fit peccatum in conscientia;
cc vvi pn31 p-acp dt j n1, p-acp po22 n1; fw-la fw-la fw-la, fw-la fw-fr n1 fw-la p-acp fw-la;
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Substance doth well in the hand, if there be not euill in the heart, Ecclesiasticus 13.25.Substance does well in the hand, if there be not evil in the heart, Ecclesiasticus 13.25.
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Charge the Rich. Who are they? There is nothing wherein is greater misprision. One man in a Laodicean conceitednes thinks himself rich, when he hath nothing;Charge the Rich. Who Are they? There is nothing wherein is greater Misprision. One man in a Laodicean conceitedness thinks himself rich, when he hath nothing;
vvb dt np1 r-crq vbr pns32? pc-acp vbz pix c-crq vbz jc n1. crd n1 p-acp dt np1 n1 vvz px31 j, c-crq pns31 vhz pix;
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Another, in a couetous humor thinks he hath nothing, when he is rich;
another, in a covetous humour thinks he hath nothing, when he is rich;
j-jn, p-acp dt j n1 vvz pns31 vhz pix, c-crq pns31 vbz j;
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and how easie is it for another man to mistake vs, if we may thus easily mistake our selues? I feare, some of you are like the Pageants of your great solemnities, wherein there is the shew of a solid body,
and how easy is it for Another man to mistake us, if we may thus Easily mistake our selves? I Fear, Some of you Are like the Pageants of your great solemnities, wherein there is the show of a solid body,
cc c-crq j vbz pn31 p-acp j-jn n1 pc-acp vvi pno12, cs pns12 vmb av av-j vvb po12 n2? pns11 vvb, d pp-f pn22 vbr av-j dt n2 pp-f po22 j n2, c-crq pc-acp vbz dt n1 pp-f dt j n1,
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whether of a Lyon, or Elephant, or Vnicorn:
whither of a lion, or Elephant, or Unicorn:
cs pp-f dt n1, cc n1, cc n1:
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but if they be curiously look't into, there is nothing but cloth, and sticks, and ayre.
but if they be curiously looked into, there is nothing but cloth, and sticks, and air.
cc-acp cs pns32 vbb av-j vvb|pn31 p-acp, pc-acp vbz pix p-acp n1, cc vvz, cc n1.
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Others of you contrarily, are like a dissembling Couent, that professes pouerty, and purchases Lordships.
Others of you contrarily, Are like a dissembling Covent, that Professes poverty, and purchases Lordship's.
ng2-jn pp-f pn22 av-jn, vbr av-j dt j-vvg n1, cst vvz n1, cc vvz n2.
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The very same did Salomon obserue in his time, in the great Burgomasters of Ierusalem, Pro. 13.7.
The very same did Solomon observe in his time, in the great Burgomasters of Ierusalem, Pro 13.7.
dt j d vdd np1 vvb p-acp po31 n1, p-acp dt j n2 pp-f np1, np1 crd.
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For the auoiding of both extremes, let vs inquire who is rich.
For the avoiding of both extremes, let us inquire who is rich.
p-acp dt vvg pp-f d n2-jn, vvb pno12 vvi r-crq vbz j.
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And though greatnesse and riches be in the ranke of those things, which are held to haue no absolute determination,
And though greatness and riches be in the rank of those things, which Are held to have no absolute determination,
cc cs n1 cc n2 vbb p-acp dt n1 pp-f d n2, r-crq vbr vvn pc-acp vhi dx j n1,
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but confit rather in respect and comparion: (for a rich Farmer is yet poore to a rich Merchant,
but confit rather in respect and comparion: (for a rich Farmer is yet poor to a rich Merchant,
cc-acp j av-c p-acp n1 cc n1: (c-acp dt j n1 vbz av j p-acp dt j n1,
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and a rich Merchant is but poore to a Prince, and he to some great Emperor;
and a rich Merchant is but poor to a Prince, and he to Some great Emperor;
cc dt j n1 vbz p-acp j p-acp dt n1, cc pns31 p-acp d j n1;
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That great Mammonist would say, he is rich, that can maintaine an Armie:
That great Mammonist would say, he is rich, that can maintain an Army:
cst j np1 vmd vvi, pns31 vbz j, cst vmb vvi dt n1:
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A poore man vvould say, according to that Italian inscription, Hee is rich that wants not bread;) Yet certainly there are certaine generall stakes and bounds, which diuide betwixt pouerty and competence, betwixt competency and wealth;
A poor man would say, according to that Italian inscription, He is rich that Wants not bred;) Yet Certainly there Are certain general stakes and bounds, which divide betwixt poverty and competence, betwixt competency and wealth;
dt j n1 vmd vvi, vvg p-acp cst jp n1, pns31 vbz j cst vvz xx n1;) av av-j pc-acp vbr j j n2 cc n2, r-crq vvb p-acp n1 cc n1, p-acp n1 cc n1;
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As there were variety of shekels among the Iewes, yet there was one shekel of the Sanctuary that varied not;
As there were variety of shekels among the Iewes, yet there was one shekel of the Sanctuary that varied not;
c-acp a-acp vbdr n1 pp-f n2 p-acp dt np2, av a-acp vbds crd n1 pp-f dt n1 cst vvn xx;
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Who then is rich? I must giue you a double answer, One will not serue.
Who then is rich? I must give you a double answer, One will not serve.
q-crq av vbz j? pns11 vmb vvi pn22 dt j-jn n1, pi vmb xx vvi.
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The one, according to true moralitie; the other, according to vulgar vse:
The one, according to true morality; the other, according to Vulgar use:
dt pi, vvg p-acp j n1; dt n-jn, vvg p-acp j n1:
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In the first, he is rich that hath enough, vvhether the world thinke so or not;
In the First, he is rich that hath enough, whether the world think so or not;
p-acp dt ord, pns31 vbz j cst vhz d, cs dt n1 vvb av cc xx;
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Euen Esau, tho he were poore in grace, yet in estate he was rich: I haue enough, my brother.
Even Esau, though he were poor in grace, yet in estate he was rich: I have enough, my brother.
av np1, cs pns31 vbdr j p-acp n1, av p-acp n1 pns31 vbds j: pns11 vhb av-d, po11 n1.
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And he that said, Soule, thou hast goods enow for many yeares, was almost so;
And he that said, Soul, thou hast goods enough for many Years, was almost so;
cc pns31 cst vvd, n1, pns21 vh2 n2-j av-d p-acp d n2, vbds av av;
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It was not his fault that he thought he had enough, but that he meant to lye downe, and wallow in it.
It was not his fault that he Thought he had enough, but that he meant to lie down, and wallow in it.
pn31 vbds xx po31 n1 cst pns31 vvd pns31 vhd av-d, cc-acp cst pns31 vvd pc-acp vvi a-acp, cc vvi p-acp pn31.
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A mans wealth or pouertie is most-what in himselfe; And though nature haue professed to read vnto heathen men this lesson of wise moderation,
A men wealth or poverty is mostwhat in himself; And though nature have professed to read unto heathen men this Lesson of wise moderation,
dt ng1 n1 cc n1 vbz j p-acp px31; cc cs n1 vhb vvn pc-acp vvi p-acp j-jn n2 d n1 pp-f j n1,
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yet it hath been seldome seene, that any thing but true piety, hath taught them to take it out;
yet it hath been seldom seen, that any thing but true piety, hath taught them to take it out;
av pn31 vhz vbn av vvn, cst d n1 p-acp j n1, vhz vvn pno32 pc-acp vvi pn31 av;
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Godlinesse is great gaine with contentment: Victus & vestitus diuitiae Christianorum, saith Hierom: Food and raiment are the Christians vvealth;Godliness is great gain with contentment: Victus & vestitus diuitiae Christians, Says Hieronymus: Food and raiment Are the Christians wealth;
n1 vbz j n1 p-acp n1: fw-la cc fw-la fw-la np1, vvz np1: n1 cc n1 vbr dt njpg2 n1;
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Those men therefore, which are still in the horse-leeches note, sucking and crauing;
Those men Therefore, which Are still in the Horseleeches note, sucking and craving;
d n2 av, r-crq vbr av p-acp dt n2 vvb, vvg cc vvg;
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which, like Pharaohs leane kine, are euer feeding, and neuer the fatter, are as farre from true wealth,
which, like Pharaohs lean kine, Are ever feeding, and never the fatter, Are as Far from true wealth,
r-crq, av-j np1 j n2, vbr av vvg, cc av-x dt jc, vbr p-acp av-j p-acp j n1,
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as they would be from pouerty; and further I am sure they cannot be; and not further from vvealth then godlinesse.
as they would be from poverty; and further I am sure they cannot be; and not further from wealth then godliness.
c-acp pns32 vmd vbi p-acp n1; cc av-jc pns11 vbm j pns32 vmbx vbi; cc xx av-j p-acp n1 cs n1.
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Hauing, is the measure of outward wealth: but it is thinking that must measure the inward thoughts, I say of contentment, cheerefulnesse,
Having, is the measure of outward wealth: but it is thinking that must measure the inward thoughts, I say of contentment, cheerfulness,
vhg, vbz dt n1 pp-f j n1: cc-acp pn31 vbz vvg cst vmb vvi dt j n2, pns11 vvb pp-f n1, n1,
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and thankfulnesse, which if ye vvant, it is not either or both the Indies that can make you rich.
and thankfulness, which if you want, it is not either or both the Indies that can make you rich.
cc n1, r-crq cs pn22 n1, pn31 vbz xx d cc d dt np2 cst vmb vvi pn22 j.
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In the latter, he is rich, that hath more then enough, whether he thinke so or no•:
In the latter, he is rich, that hath more then enough, whither he think so or no•:
p-acp dt d, pns31 vbz j, cst vhz dc cs av-d, cs pns31 vvb av cc n1:
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Hee that hath the possession (whether ciuill, or naturall) of more then necessarie. Now if necessarie and superfluous seeme as hard to define as rich;
He that hath the possession (whither civil, or natural) of more then necessary. Now if necessary and superfluous seem as hard to define as rich;
pns31 cst vhz dt n1 (cs j, cc j) pp-f dc cs j. av cs j cc j vvb p-acp j pc-acp vvi p-acp j;
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know, there are iust limits for both these: Superfluous is defined by necessarie; for what is aboue necessary, is superfluous;
know, there Are just Limits for both these: Superfluous is defined by necessary; for what is above necessary, is superfluous;
vvb, pc-acp vbr j n2 p-acp d d: j vbz vvn p-acp j; p-acp r-crq vbz a-acp j, vbz j;
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There is then a double necessarie; One, of nature, the other, of estate: That is necessary to nature, without which we cannot liue;
There is then a double necessary; One, of nature, the other, of estate: That is necessary to nature, without which we cannot live;
pc-acp vbz av dt j-jn j; crd, pp-f n1, dt n-jn, pp-f n1: cst vbz j p-acp n1, p-acp r-crq pns12 vmbx vvi;
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that to estate, vvithout which wee cannot liue well: That is necessary to estate, which were superfluous to nature;
that to estate, without which we cannot live well: That is necessary to estate, which were superfluous to nature;
cst p-acp n1, p-acp r-crq pns12 vmbx vvi av: cst vbz j p-acp n1, r-crq vbdr j p-acp n1;
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and that which were superfluous to nature, is not so much as necessary to estate; Nature goes single, and beares little breadth;
and that which were superfluous to nature, is not so much as necessary to estate; Nature Goes single, and bears little breadth;
cc cst r-crq vbdr j p-acp n1, vbz xx av av-d c-acp j p-acp n1; n1 vvz j, cc vvz j n1;
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Estate goes euer with a traine; The necessity of nature admits little difference, especially for quantities;
Estate Goes ever with a train; The necessity of nature admits little difference, especially for quantities;
n1 vvz av p-acp dt n1; dt n1 pp-f n1 vvz j n1, av-j p-acp n2;
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the necessitie of estate requires as many diuersities, as there are seuerall degrees of humane conditions,
the necessity of estate requires as many diversities, as there Are several Degrees of humane conditions,
dt n1 pp-f n1 vvz p-acp d n2, c-acp pc-acp vbr j n2 pp-f j n2,
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and seuerall circumstances in those degrees.
and several Circumstances in those Degrees.
cc j n2 p-acp d n2.
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Iustly therefore doe the Schoolemen and Casuists teach, that this necessary to the decencie of estate, doth not consist in pancto indiuiduo, but hath much latitude;
Justly Therefore do the Schoolmen and Casuists teach, that this necessary to the decency of estate, does not consist in pancto indiuiduo, but hath much latitude;
av-j av vdb dt n2 cc n2 vvb, cst d j p-acp dt n1 pp-f n1, vdz xx vvi p-acp fw-la fw-la, cc-acp vhz d n1;
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That is necessary to scarlet, which to russet were superfluous; that is but necessary to a Nobleman, which to an Esquire were superfluous;
That is necessary to scarlet, which to russet were superfluous; that is but necessary to a Nobleman, which to an Esquire were superfluous;
cst vbz j p-acp j-jn, r-crq p-acp j-jn vbdr j; d vbz cc-acp j p-acp dt n1, r-crq p-acp dt n1 vbdr j;
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That were superfluous to a Peere, which to a Prince is but necessary:
That were superfluous to a Peer, which to a Prince is but necessary:
cst vbdr j p-acp dt n1, r-crq p-acp dt n1 vbz p-acp j:
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That is necessary to the father of a family, which to a single man were superfluous:
That is necessary to the father of a family, which to a single man were superfluous:
cst vbz j p-acp dt n1 pp-f dt n1, r-crq p-acp dt j n1 vbdr j:
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Neither doth this necessity looke onely to the present, but to the future;
Neither does this necessity look only to the present, but to the future;
av-dx vdz d n1 vvi av-j p-acp dt j, cc-acp p-acp dt j-jn;
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not to what may be (which were an endlesse prospect) but to what must bee, the mariage of a daughter, the education of a sonne, the honest prouision for posteritie:
not to what may be (which were an endless prospect) but to what must be, the marriage of a daughter, the education of a son, the honest provision for posterity:
xx p-acp r-crq vmb vbi (r-crq vbdr dt j n1) cc-acp p-acp q-crq vmb vbi, dt n1 pp-f dt n1, dt n1 pp-f dt n1, dt j n1 p-acp n1:
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He that in a iust estimate can goe beyond the bounds of this necessary, enters into the superfluous estate,
He that in a just estimate can go beyond the bounds of this necessary, enters into the superfluous estate,
pns31 cst p-acp dt j n1 vmb vvi p-acp dt n2 pp-f d j, vvz p-acp dt j n1,
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and may well passe with the world for rich. Such a one is rich; let him looke how he became so:
and may well pass with the world for rich. Such a one is rich; let him look how he became so:
cc vmb av vvi p-acp dt n1 p-acp j. d dt pi vbz j; vvb pno31 vvi c-crq pns31 vvd av:
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That God which can allow you to be rich, will not allow you alwaies to your wealth:
That God which can allow you to be rich, will not allow you always to your wealth:
cst np1 r-crq vmb vvi pn22 pc-acp vbi j, vmb xx vvi pn22 av p-acp po22 n1:
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Hee hath set vp a golden Goale, to which he allowes you all to run, but yee must keepe the beaten rode of honesty, iustice, charity, and truth;
He hath Set up a golden Goal, to which he allows you all to run, but ye must keep the beaten road of honesty, Justice, charity, and truth;
pns31 vhz vvn a-acp dt j n1, p-acp r-crq pns31 vvz pn22 d pc-acp vvi, cc-acp pn22 vmb vvi dt j-vvn n1 pp-f n1, n1, n1, cc n1;
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if ye will leaue this path, and will be crossing ouer a shorter cut thorow by-wayes of your owne, yee may be rich with a vengeance.
if you will leave this path, and will be crossing over a shorter Cut thorough byways of your own, ye may be rich with a vengeance.
cs pn22 vmb vvi d n1, cc vmb vbi vvg p-acp dt jc n1 p-acp n2 pp-f po22 d, pn22 vmb vbi j p-acp dt n1.
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The heathen Poet (one of them whom S Paul cited) could obserue (NONLATINALPHABET, ) which Salomon translates to vs, He that makes haste to bee rich, shall not bee innocent.
The heathen Poet (one of them whom S Paul cited) could observe (,) which Solomon translates to us, He that makes haste to be rich, shall not be innocent.
dt j-jn n1 (pi pp-f pno32 r-crq n1 np1 vvn) vmd vvi (,) r-crq np1 vvz p-acp pno12, pns31 cst vvz n1 pc-acp vbi j, vmb xx vbi j-jn.
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If you haue filled your bags with fraud, vsury, extortion, this gaine may be hony in your mouth,
If you have filled your bags with fraud, Usury, extortion, this gain may be honey in your Mouth,
cs pn22 vhb vvn po22 n2 p-acp n1, n1, n1, d n1 vmb vbi n1 p-acp po22 n1,
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but it wil be grauell in your throat, and poyson in your soule.
but it will be gravel in your throat, and poison in your soul.
cc-acp pn31 vmb vbi n1 p-acp po22 n1, cc vvi p-acp po22 n1.
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There are some meanes of wealth in an ill name, as those two trusty seruants of Mammon, Vse and Brocage;
There Are Some means of wealth in an ill name, as those two trusty Servants of Mammon, Use and Brocage;
pc-acp vbr d n2 pp-f n1 p-acp dt j-jn n1, c-acp d crd j n2 pp-f np1, vvb cc n1;
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there are others as bad as they, little said to.
there Are Others as bad as they, little said to.
pc-acp vbr n2-jn p-acp j c-acp pns32, av-j vvd p-acp.
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Since I speake to Citizens, let me be bold to say, There is not so arrant vsury in letting of money, as in sale of wares.
Since I speak to Citizens, let me be bold to say, There is not so arrant Usury in letting of money, as in sale of wares.
p-acp pns11 vvb p-acp n2, vvb pno11 vbi j pc-acp vvi, pc-acp vbz xx av j n1 p-acp vvg pp-f n1, c-acp p-acp n1 pp-f n2.
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This oppression is both more, and more vniuersall. There are two maximes that doe vsually mis-lead men of Traffique, all the world ouer:
This oppression is both more, and more universal. There Are two maxims that do usually mislead men of Traffic, all the world over:
d n1 vbz d dc, cc av-dc j. pc-acp vbr crd n2 cst vdb av-j j n2 pp-f n1, d dt n1 a-acp:
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The one is, Res valet quanti vendi potest, A thing is worth what it may be sold for;
The one is, Rest valet quanti vendi potest, A thing is worth what it may be sold for;
dt pi vbz, fw-la n1 fw-la fw-la fw-la, dt n1 vbz j r-crq pn31 vmb vbi vvn p-acp;
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The other, Caueat empter, At the buyers perill: The one is in regard of the price;
The other, Caveat empter, At the buyers peril: The one is in regard of the price;
dt n-jn, n1 n1, p-acp dt n2 n1: dt pi vbz p-acp n1 pp-f dt n1;
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the other, in regard of the quality of the wares.
the other, in regard of the quality of the wares.
dt n-jn, p-acp n1 pp-f dt n1 pp-f dt n2.
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In the first, whereas our Casuists haue set three prices, low, meane, rigorous, they super-adde a fourth, excessiue,
In the First, whereas our Casuists have Set three Princes, low, mean, rigorous, they superadd a fourth, excessive,
p-acp dt ord, cs po12 n2 vhb vvn crd n2, j, j, j, pns32 j dt ord, j,
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and thinke they may lawfully get what they can: Whereas they shall once finde, that as the rigorous price is a straine of charity,
and think they may lawfully get what they can: Whereas they shall once find, that as the rigorous price is a strain of charity,
cc vvb pns32 vmb av-j vvi r-crq pns32 vmb: cs pns32 vmb a-acp vvi, cst p-acp dt j n1 vbz dt n1 pp-f n1,
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so the excessiue is a violation of iustice;
so the excessive is a violation of Justice;
av dt j vbz dt n1 pp-f n1;
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neither doth this gaine differ ought from theft, but that it is honested by a fair coozenage. In the second;
neither does this gain differ ought from theft, but that it is honested by a fair cozenage. In the second;
dx vdz d vvi vvi pi p-acp n1, cc-acp cst pn31 vbz vvn p-acp dt j n1. p-acp dt ord;
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It matters not how defectiue the measure be, how vicious the substance, how false the kinde, let this be the buyers care;
It matters not how defective the measure be, how vicious the substance, how false the kind, let this be the buyers care;
pn31 n2 xx c-crq j dt n1 vbi, c-crq j dt n1, c-crq j dt n1, vvb d vbb dt n2 vvb;
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No man is bound to buy, no man can doe wrong to himselfe;
No man is bound to buy, no man can do wrong to himself;
dx n1 vbz vvn pc-acp vvi, dx n1 vmb vdi j-jn p-acp px31;
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Such wares must be put off, (perhaps not to customers) with concealment of faults,
Such wares must be put off, (perhaps not to customers) with concealment of Faults,
d n2 vmb vbi vvn a-acp, (av xx p-acp n2) p-acp n1 pp-f n2,
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if not with protestations of faultlessenesse.
if not with protestations of faultlessenesse.
cs xx p-acp n2 pp-f n1.
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In Salomons time, It is naught, it is naught, said the buyer, and when he was gone apart, hee boasted;
In Solomon's time, It is nought, it is nought, said the buyer, and when he was gone apart, he boasted;
p-acp np1 n1, pn31 vbz pix, pn31 vbz pix, vvd dt n1, cc c-crq pns31 vbds vvn av, pns31 vvd;
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But now, It is good, it is good, saith the seller, and when the buyer is gone, he boasteth of his deceit.
But now, It is good, it is good, Says the seller, and when the buyer is gone, he boasts of his deceit.
p-acp av, pn31 vbz j, pn31 vbz j, vvz dt n1, cc c-crq dt n1 vbz vvn, pns31 vvz pp-f po31 n1.
(718) sermon (DIV1)
192
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Let me appeale to your bosomes, if these two, Excesse of price, and deficiency of worth haue not been the most seruiceable factors to bring in some of your wealth;
Let me appeal to your bosoms, if these two, Excess of price, and deficiency of worth have not been the most serviceable Factors to bring in Some of your wealth;
vvb pno11 vvi p-acp po22 n2, cs d crd, n1 pp-f n1, cc n1 pp-f n1 vhb xx vbn dt av-ds j n2 pc-acp vvi p-acp d pp-f po22 n1;
(718) sermon (DIV1)
192
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2939
And let me tell you, if these be guilty of your gaines, you may mis-name your trades, Mysteries:
And let me tell you, if these be guilty of your gains, you may misname your trades, Mysteres:
cc vvb pno11 vvi pn22, cs d vbb j pp-f po22 n2, pn22 vmb n1 po22 n2, n2:
(718) sermon (DIV1)
192
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2940
but sure these trickes are mysteries of iniquitie. It were enuious and infinite to arraigne the seueral sciences of their adulteration and fraud;
but sure these tricks Are Mysteres of iniquity. It were envious and infinite to arraign the several sciences of their adulteration and fraud;
cc-acp av-j d n2 vbr n2 pp-f n1. pn31 vbdr j cc j pc-acp vvi dt j n2 pp-f po32 n1 cc n1;
(718) sermon (DIV1)
192
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let me rather shut them all vp together in that fearefull sentence of wise Salomon, The gathering of treasures by a deceitfull tongue, is a vanity tossed too and fro of them that seeke death:
let me rather shut them all up together in that fearful sentence of wise Solomon, The gathering of treasures by a deceitful tongue, is a vanity tossed too and from of them that seek death:
vvb pno11 av-c vvi pno32 d a-acp av p-acp cst j n1 pp-f j np1, dt n-vvg pp-f n2 p-acp dt j n1, vbz dt n1 vvn av cc av pp-f pno32 cst vvb n1:
(718) sermon (DIV1)
192
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and (if you please) read on the next verse, The robbery of the wicked shall destroy them.
and (if you please) read on the next verse, The robbery of the wicked shall destroy them.
cc (cs pn22 vvb) vvb p-acp dt ord n1, dt n1 pp-f dt j vmb vvi pno32.
(718) sermon (DIV1)
192
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2943
Search your chests, search you hearts (O all ye that heare me this day) and if any of you finde any of this adulterine gold amongst your heapes, away with it,
Search your chests, search you hearts (Oh all you that hear me this day) and if any of you find any of this adulterine gold among your heaps, away with it,
vvb po22 n2, vvb pn22 n2 (uh av-d pn22 cst vvb pno11 d n1) cc cs d pp-f pn22 vvb d pp-f d n1 n1 p-acp po22 n2, av p-acp pn31,
(718) sermon (DIV1)
192
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2944
as ye loue your selues, away with it:
as you love your selves, away with it:
c-acp pn22 vvb po22 n2, av p-acp pn31:
(718) sermon (DIV1)
192
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2945
Else know, (that as Chrysostome wittily) ye haue lockt vp a thiefe in your Counting house, which will cary away all,
Else know, (that as Chrysostom wittily) you have locked up a thief in your Counting house, which will carry away all,
av vvb, (cst p-acp np1 av-j) pn22 vhb vvn a-acp dt n1 p-acp po22 vvg n1, r-crq vmb vvi av av-d,
(718) sermon (DIV1)
192
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2946
and if ye looke not to it the sooner, your soules with it.
and if you look not to it the sooner, your Souls with it.
cc cs pn22 vvb xx p-acp pn31 dt av-c, po22 n2 p-acp pn31.
(718) sermon (DIV1)
192
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2947
Rich in this world, not Of it. As S. Iohn distinguisheth of being in the Church, Rich in this world, not Of it. As S. John Distinguisheth of being in the Church,
j p-acp d n1, xx pp-f pn31. p-acp n1 np1 vvz pp-f vbg p-acp dt n1,
(718) sermon (DIV1)
193
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and being of it, so doth S. Paul of the world;
and being of it, so does S. Paul of the world;
cc vbg pp-f pn31, av vdz n1 np1 pp-f dt n1;
(718) sermon (DIV1)
193
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2949
Those are the rich of the world, which are worldlings in heart, as well as in estate;
Those Are the rich of the world, which Are worldlings in heart, as well as in estate;
d vbr dt j pp-f dt n1, r-crq vbr n2 p-acp n1, c-acp av c-acp p-acp n1;
(718) sermon (DIV1)
193
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2950
Those are rich in the world, whose estate is below, whose hearts are aboue:
Those Are rich in the world, whose estate is below, whose hearts Are above:
d vbr j p-acp dt n1, rg-crq n1 vbz a-acp, rg-crq n2 vbr p-acp:
(718) sermon (DIV1)
193
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2951
The rich of the world are in it, but the rich in the world are not of it:
The rich of the world Are in it, but the rich in the world Are not of it:
dt j pp-f dt n1 vbr p-acp pn31, cc-acp dt j p-acp dt n1 vbr xx pp-f pn31:
(718) sermon (DIV1)
193
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2952
Maruell not there should be so much difference in little particles;
Marvel not there should be so much difference in little particles;
vvb xx a-acp vmd vbi av av-d n1 p-acp j n2;
(718) sermon (DIV1)
193
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2953
The time was when this very difference of NONLATINALPHABET, and NONLATINALPHABET, set the world together by the eares in the controuersie of Eutyches, and Dioscorus; and here, you see there is no lesse distance betweene them, then betwixt heauen and earth:
The time was when this very difference of, and, Set the world together by the ears in the controversy of Eutyches, and Dioscorus; and Here, you see there is no less distance between them, then betwixt heaven and earth:
dt n1 vbds c-crq d j n1 pp-f, cc, vvd dt n1 av p-acp dt n2 p-acp dt n1 pp-f np1, cc np1; cc av, pn22 vvb pc-acp vbz dx dc n1 p-acp pno32, av p-acp n1 cc n1:
(718) sermon (DIV1)
193
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If Timothy or S. Paul either should haue charged the rich of the world, he had charmed a deafe Adder;
If Timothy or S. Paul either should have charged the rich of the world, he had charmed a deaf Adder;
cs np1 cc np1 np1 d vmd vhi vvn dt j pp-f dt n1, pns31 vhd vvn dt j n1;
(718) sermon (DIV1)
193
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yea perhaps euen with this charge (like a rusty or ill wrought Peece) they had recoyled in his face with those Athenians, What will this babbler say? The Prophet is a foole, the spirituall man is mad, as they say in the Prophet:
yea perhaps even with this charge (like a rusty or ill wrought Piece) they had recoiled in his face with those Athenians, What will this babbler say? The Prophet is a fool, the spiritual man is mad, as they say in the Prophet:
uh av av-j p-acp d n1 (av-j dt j cc av-jn vvn n1) pns32 vhd vvd p-acp po31 n1 p-acp d np1, q-crq vmb d n1 vvi? dt n1 vbz dt n1, dt j n1 vbz j, c-acp pns32 vvb p-acp dt n1:
(718) sermon (DIV1)
193
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2956
There is no good to bee done on a worldly heart, it is both hard and cold;
There is no good to be done on a worldly heart, it is both hard and cold;
pc-acp vbz dx j pc-acp vbi vdn p-acp dt j n1, pn31 vbz av-d j cc j-jn;
(718) sermon (DIV1)
193
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2957
Let the Smith strike a barre new-come out of the fire (though it be iron) it bowes;
Let the Smith strike a bar newcome out of the fire (though it be iron) it bows;
vvb dt n1 vvb dt n1 j av pp-f dt n1 (cs pn31 vbb n1) pn31 n2;
(718) sermon (DIV1)
193
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2958
let him strike on his anvile neuer so long, there is no impression, but rather a rebound of the stroke.
let him strike on his anvil never so long, there is no impression, but rather a rebound of the stroke.
vvb pno31 vvi p-acp po31 n1 av-x av av-j, pc-acp vbz dx n1, cc-acp av-c dt n1 pp-f dt n1.
(718) sermon (DIV1)
193
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2959
The Maker of all hearts tels vs, that the vnregenerate man hath Cor lapideum, an heart of stone:
The Maker of all hearts tells us, that the unregenerate man hath Cor lapideum, an heart of stone:
dt n1 pp-f d n2 vvz pno12, cst dt j n1 vhz fw-la fw-la, dt n1 pp-f n1:
(718) sermon (DIV1)
193
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2960
and to what purpose doe wee with our venerable Countryman preach to an heape of stones? Will ye haue the reason why we preach our selues hoarse and dead,
and to what purpose do we with our venerable Countryman preach to an heap of stones? Will you have the reason why we preach our selves hoarse and dead,
cc p-acp r-crq n1 vdb pns12 p-acp po12 j n1 vvi p-acp dt n1 pp-f n2? n1 pn22 vhb dt n1 c-crq pns12 vvb po12 n2 j cc j,
(718) sermon (DIV1)
193
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and preuaile not? The world is in mens eares, the world is in their hearts;
and prevail not? The world is in men's ears, the world is in their hearts;
cc vvb xx? dt n1 vbz p-acp ng2 n2, dt n1 vbz p-acp po32 n2;
(718) sermon (DIV1)
193
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and they are not in the world, but of it;
and they Are not in the world, but of it;
cc pns32 vbr xx p-acp dt n1, cc-acp pp-f pn31;
(718) sermon (DIV1)
193
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2963
and there can be nothing in them that are of the world, but that which is enmity to God,
and there can be nothing in them that Are of the world, but that which is enmity to God,
cc pc-acp vmb vbi pix p-acp pno32 cst vbr pp-f dt n1, cc-acp cst r-crq vbz n1 p-acp np1,
(718) sermon (DIV1)
193
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2964
and that which repayes with enmity; so as there is no way for them but perishing with the world:
and that which repays with enmity; so as there is no Way for them but perishing with the world:
cc cst r-crq vvz p-acp n1; av c-acp pc-acp vbz dx n1 p-acp pno32 p-acp vvg p-acp dt n1:
(718) sermon (DIV1)
193
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It is for those onely whose hearts are not in their bags, to receiue the charge from God for their wealth,
It is for those only whose hearts Are not in their bags, to receive the charge from God for their wealth,
pn31 vbz p-acp d av-j r-crq n2 vbr xx p-acp po32 n2, pc-acp vvi dt n1 p-acp np1 p-acp po32 n1,
(718) sermon (DIV1)
193
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2966
and to returne glory to him by it: To these (whereof I hope here are many before me) must Timothies charge, and my speech be directed:
and to return glory to him by it: To these (whereof I hope Here Are many before me) must Timothies charge, and my speech be directed:
cc pc-acp vvi n1 p-acp pno31 p-acp pn31: p-acp d (c-crq pns11 vvb av vbr d p-acp pno11) vmb npg1 vvb, cc po11 n1 vbi vvn:
(718) sermon (DIV1)
193
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2967
Let these heare their condition first, and then their duty: Their condition, They are rich, but In this world; For distinction, for limitation;
Let these hear their condition First, and then their duty: Their condition, They Are rich, but In this world; For distinction, for limitation;
vvb d vvi po32 n1 ord, cc av po32 n1: po32 n1, pns32 vbr j, p-acp p-acp d n1; p-acp n1, p-acp n1;
(718) sermon (DIV1)
193
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2968
one implyes the estate of their riches, the other the time. Their estate, as learned Beza, that they are but worldly riches.
one Implies the estate of their riches, the other the time. Their estate, as learned Beza, that they Are but worldly riches.
pi vvz dt n1 pp-f po32 n2, dt j-jn dt n1. po32 n1, c-acp j np1, cst pns32 vbr p-acp j n2.
(718) sermon (DIV1)
193
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2969
The very word imports that there are other riches, not of the world;
The very word imports that there Are other riches, not of the world;
dt j n1 vvz cst a-acp vbr j-jn n2, xx pp-f dt n1;
(718) sermon (DIV1)
194
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2970
as Austen distinguishes of Pauper in animo, and in sacculo; poore in minde, and in purse;
as Austen Distinguishes of Pauper in animo, and in sacculo; poor in mind, and in purse;
c-acp np1 vvz pp-f n1 p-acp fw-la, cc p-acp fw-la; j p-acp n1, cc p-acp n1;
(718) sermon (DIV1)
194
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2971
so may we of the rich: There is a spirituall wealth, as vvell as a secular;
so may we of the rich: There is a spiritual wealth, as well as a secular;
av vmb pns12 pp-f dt j: pc-acp vbz dt j n1, c-acp av c-acp dt j;
(718) sermon (DIV1)
194
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2972
and so true and precious is the spirituall, that the secular wealth is but starke beggery to it:
and so true and precious is the spiritual, that the secular wealth is but stark beggary to it:
cc av j cc j vbz dt j, cst dt j n1 vbz p-acp j n1 p-acp pn31:
(718) sermon (DIV1)
194
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2973
This outward vvealth is in acres of earth, in the bowels of the earth, the fruits of the earth, beasts of the earth;
This outward wealth is in acres of earth, in the bowels of the earth, the fruits of the earth, beasts of the earth;
d j n1 vbz p-acp n2 pp-f n1, p-acp dt n2 pp-f dt n1, dt n2 pp-f dt n1, n2 pp-f dt n1;
(718) sermon (DIV1)
194
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and all of it is valued by pieces of earth, and one mouthfull of earth makes an end of all.
and all of it is valued by Pieces of earth, and one mouthful of earth makes an end of all.
cc d pp-f pn31 vbz vvn p-acp n2 pp-f n1, cc crd n1 pp-f n1 vvz dt n1 pp-f d.
(718) sermon (DIV1)
194
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2975
Who knowes not that earth is the basest piece of the world, and yet earth is at the end of all these riches,
Who knows not that earth is the Basest piece of the world, and yet earth is At the end of all these riches,
q-crq vvz xx d n1 vbz dt js n1 pp-f dt n1, cc av n1 vbz p-acp dt n1 pp-f d d n2,
(718) sermon (DIV1)
194
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and all of them end in the earth? See what it is that the world dotes and dreames of; (for these earthly hopes,
and all of them end in the earth? See what it is that the world dotes and dreams of; (for these earthly hope's,
cc d pp-f pno32 vvi p-acp dt n1? n1 r-crq pn31 vbz d dt n1 vvz cc n2 pp-f; (c-acp d j n2,
(718) sermon (DIV1)
194
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2977
as the diuine Philosopher said, are but dreames of the waking) euen Nebuchadnezzars image, a composition of metals,
as the divine Philosopher said, Are but dreams of the waking) even Nebuchadnezar's image, a composition of metals,
c-acp dt j-jn n1 vvd, vbr cc-acp n2 pp-f dt vvg) av n2 n1, dt n1 pp-f n2,
(718) sermon (DIV1)
194
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2978
and the foot of al is clay. Earthly men tread vpon their felicity, and yet haue not the wit to contemne it,
and the foot of all is clay. Earthly men tread upon their felicity, and yet have not the wit to contemn it,
cc dt n1 pp-f d vbz n1. j n2 vvb p-acp po32 n1, cc av vhb xx dt n1 pc-acp vvi pn31,
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194
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and to seeke a better, which is the spirituall wealth; the cabinet whereof is the soule, and the treasure in it, God himselfe.
and to seek a better, which is the spiritual wealth; the cabinet whereof is the soul, and the treasure in it, God himself.
cc pc-acp vvi dt jc, r-crq vbz dt j n1; dt n1 c-crq vbz dt n1, cc dt n1 p-acp pn31, np1 px31.
(718) sermon (DIV1)
194
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2980
O happy resolution of that blessed Father, Omnis mihi copia, quae Deus meus non est, egestas est:
O happy resolution of that blessed Father, Omnis mihi copia, Quae Deus meus non est, egestas est:
sy j n1 pp-f cst j-vvn n1, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la:
(718) sermon (DIV1)
194
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2981
All wealth besides my God, is penury. Ambiant terrena, saith another: Let the Gentiles seeke after earthly things, which haue no right to heauenly;
All wealth beside my God, is penury. Ambiant Terrena, Says Another: Let the Gentiles seek After earthly things, which have no right to heavenly;
d n1 p-acp po11 n1, vbz n1. fw-la fw-la, vvz j-jn: vvb dt n2-j vvb p-acp j n2, r-crq vhb dx n-jn p-acp j;
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let them desire the present, which beleeue not the future; The Christians wealth is his Sauiour:
let them desire the present, which believe not the future; The Christians wealth is his Saviour:
vvb pno32 vvi dt j, r-crq vvb xx dt j-jn; dt np1 n1 vbz po31 n1:
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194
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and how can he complaine of measure, that hath the author of all? What should I need to say more of the Christian heart? Hee is rich is God:
and how can he complain of measure, that hath the author of all? What should I need to say more of the Christian heart? He is rich is God:
cc q-crq vmb pns31 vvi pp-f n1, cst vhz dt n1 pp-f d? q-crq vmd pns11 vvi pc-acp vvi dc pp-f dt njp n1? pns31 vbz j vbz np1:
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and therefore well may he sing that contented ditty of the Psalmist, Funes ceciderunt mihi in praeclaris:
and Therefore well may he sing that contented ditty of the Psalmist, Funes ceciderunt mihi in praeclaris:
cc av av vmb pns31 vvi cst j-vvn n1 pp-f dt n1, fw-fr fw-la fw-la p-acp fw-la:
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194
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My lot is falne in a good ground, and I haue goodly heritage. My lot is fallen in a good ground, and I have goodly heritage.
po11 n1 vbz vvn p-acp dt j n1, cc pns11 vhb j n1.
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194
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Oh that it could be our ambition, that Nazianzen reports of his Philagrius, lutum contemnere, to scorne this base and (pardon an homely word) dirty god of the world,
O that it could be our ambition, that Nazianzen reports of his Philagrius, lutum contemnere, to scorn this base and (pardon an homely word) dirty god of the world,
uh cst pn31 vmd vbi po12 n1, cst np1 n2 pp-f po31 np1, fw-la fw-la, pc-acp vvi d j cc (vvb dt j n1) j n1 pp-f dt n1,
(718) sermon (DIV1)
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and to aspire vnto the true riches!
and to aspire unto the true riches!
cc pc-acp vvi p-acp dt j n2!
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194
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2988
And when Satan shall offer to greaze vs in the fist, to remit but a little of the rigor of a good conscience, wee could cast it in his face with S. Peters indignation, Thy gold and thy siluer perish with thee!
And when Satan shall offer to greaze us in the fist, to remit but a little of the rigor of a good conscience, we could cast it in his face with S. Peter's Indignation, Thy gold and thy silver perish with thee!
cc c-crq np1 vmb vvi pc-acp vvi pno12 p-acp dt n1, pc-acp vvi p-acp dt j pp-f dt n1 pp-f dt j n1, pns12 vmd vvi pn31 p-acp po31 n1 p-acp n1 npg1 n1, po21 n1 cc po21 n1 vvi p-acp pno21!
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The estate of wealth is not more described by this world, then the time;
The estate of wealth is not more described by this world, then the time;
dt n1 pp-f n1 vbz xx av-dc vvn p-acp d n1, av dt n1;
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For ( NONLATINALPHABET) when it is absolutely spoken, be, as the Philosopher ( NONLATINALPHABET,) when it is restrained with a ( NONLATINALPHABET) it is scarce a time;
For () when it is absolutely spoken, be, as the Philosopher (,) when it is restrained with a () it is scarce a time;
c-acp () q-crq pn31 vbz av-j vvn, vbb, c-acp dt n1 (,) q-crq pn31 vbz vvn p-acp dt () pn31 vbz av-j dt n1;
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and at the most, is turned iustly seculum à sequendo, as Isidore. Like as the same word in the Hebrew, that signifies eternity, at other times signifies but fifty yeares, the compasse of a Iubilee;
and At the most, is turned justly seculum à sequendo, as Isidore. Like as the same word in the Hebrew, that signifies eternity, At other times signifies but fifty Years, the compass of a Jubilee;
cc p-acp dt ds, vbz vvn av-j fw-la fw-fr fw-la, p-acp np1. av-j c-acp dt d n1 p-acp dt njp, cst vvz n1, p-acp j-jn n2 vvz p-acp crd n2, dt n1 pp-f dt n1;
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So as (NONLATINALPHABET) is but the space of humane life, which how short soeuer, is the vtmost extent of the vse of worldly riches.
So as () is but the Molle of humane life, which how short soever, is the utmost extent of the use of worldly riches.
av c-acp () vbz p-acp dt n1 pp-f j n1, r-crq c-crq j av, vbz dt j n1 pp-f dt n1 pp-f j n2.
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Wealth is like vnto words, by imposition, not naturall; for commodities are as they are commonly valued;
Wealth is like unto words, by imposition, not natural; for commodities Are as they Are commonly valued;
n1 vbz av-j p-acp n2, p-acp n1, xx j; p-acp n2 vbr a-acp pns32 vbr av-j vvn;
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wee know, bracelets of glasse, and copper chaines, and little bels, and such like trifles, are good merchandise some-where, though contemptible with vs;
we know, bracelets of glass, and copper chains, and little Bells, and such like trifles, Are good merchandise somewhere, though contemptible with us;
pns12 vvb, n2 pp-f n1, cc n1 n2, cc j n2, cc d j n2, vbr j n1 av, cs j p-acp pno12;
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and those things which the Indians regard not, Europe holds precious.
and those things which the Indians regard not, Europe holds precious.
cc d n2 r-crq dt np1 vvb xx, np1 vvz j.
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What are coynes where their vse and valuation ceases? The Patars, and Souses, and Deniers,
What Are coins where their use and valuation ceases? The Patters, and Souses, and Deniers,
q-crq vbr n2 c-crq po32 n1 cc n1 vvz? dt n2, cc n2, cc n2,
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195
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and Quart-d'escus, that are currant beyond the water, serue but for counters to vs: Thus it is with all our wealth:
and Quart-d'escus, that Are currant beyond the water, serve but for counters to us: Thus it is with all our wealth:
cc j, cst vbr n1 p-acp dt n1, vvb cc-acp p-acp n2 p-acp pno12: av pn31 vbz p-acp d po12 n1:
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2998
Consider, I beseech you, that all our Crownes, and Soueraynes, and Pieces, and halfe-pieces, and Duckets,
Consider, I beseech you, that all our Crowns, and Sovereigns, and Pieces, and halfe-pieces, and Ducats,
vvb, pns11 vvb pn22, cst d po12 n2, cc n2-jn, cc n2, cc n2, cc n2,
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and double Duckets, are currant but to the brim of the graue, there they cease;
and double Ducats, Are currant but to the brim of the graven, there they cease;
cc j-jn n2, vbr n1 cc-acp p-acp dt n1 pp-f dt n1, a-acp pns32 vvb;
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and we iustly laugh at the folly of those Easterne Pagans, which put coyne into the dead mans hand for his prouision in another world:
and we justly laugh At the folly of those Eastern Pagans, which put coin into the dead men hand for his provision in Another world:
cc pns12 av-j vvb p-acp dt n1 pp-f d j n2-jn, r-crq vvd n1 p-acp dt j ng1 n1 p-acp po31 n1 p-acp j-jn n1:
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What should we doe therefore, if we will be prouident Trauellers, but make ouer our money here, to receiue it by exchange in the world to come? It is our Sauiours counsell, Make you friends of the vnrighteous Mammon, that they may receiue you into euerlasting habitations.
What should we do Therefore, if we will be provident Travellers, but make over our money Here, to receive it by exchange in the world to come? It is our Saviour's counsel, Make you Friends of the unrighteous Mammon, that they may receive you into everlasting habitations.
q-crq vmd pns12 vdi av, cs pns12 vmb vbi j n2, cc-acp vvb p-acp po12 n1 av, pc-acp vvi pn31 p-acp n1 p-acp dt n1 pc-acp vvi? pn31 vbz po12 ng1 n1, vvb pn22 n2 pp-f dt j np1, cst pns32 vmb vvi pn22 p-acp j n2.
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And as a father sayes sweetly, If yee will bee wise Merchants, thrifty and happy vsurers, part with that which you cannot keepe, that you may gaine that which yee cannot lose;
And as a father Says sweetly, If ye will be wise Merchant's, thrifty and happy usurers, part with that which you cannot keep, that you may gain that which ye cannot loose;
cc p-acp dt n1 vvz av-j, cs pn22 vmb vbi j n2, j cc j n2, vvb p-acp d r-crq pn22 vmbx vvi, cst pn22 vmb vvi d r-crq pn22 vmbx vvi;
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Which that ye may doe, both in preparation of mind, and (when need is) in a charitable abdication, hearken to the Duties which God layes vpon you.
Which that you may do, both in preparation of mind, and (when need is) in a charitable abdication, harken to the Duties which God lays upon you.
r-crq d pn22 vmb vdi, av-d p-acp n1 pp-f n1, cc (c-crq n1 vbz) p-acp dt j n1, vvb p-acp dt n2 r-crq np1 vvz p-acp pn22.
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The remoueall of euill must make roome for good;
The removal of evil must make room for good;
dt n1 pp-f n-jn vmb vvi n1 p-acp j;
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First therefore our Apostle would haue our hearts cleared of euill dispositions, then setled in good:
First Therefore our Apostle would have our hearts cleared of evil dispositions, then settled in good:
ord av po12 n1 vmd vhi po12 n2 vvn pp-f j-jn n2, av vvn p-acp j:
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The euill dispositions that do commonly attend wealth, are Pride and Misconfidence: Against these our Apostle bendeth his charge; That they be not hye-minded;
The evil dispositions that do commonly attend wealth, Are Pride and Misconfidence: Against these our Apostle bendeth his charge; That they be not hye-minded;
dt j-jn n2 cst vdb av-j vvi n1, vbr n1 cc n1: p-acp d po12 n1 vvz po31 n1; cst pns32 vbb xx j;
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That they trust not in vncertaine riches. For the first;That they trust not in uncertain riches. For the First;
cst pns32 vvb xx p-acp j n2. p-acp dt ord;
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It is strange to see how this earthly drosse, which is of it selfe heauy, and therefore naturally sinkes downward, should raise vp the heart of man;
It is strange to see how this earthly dross, which is of it self heavy, and Therefore naturally sinks downward, should raise up the heart of man;
pn31 vbz j pc-acp vvi c-crq d j n1, r-crq vbz pp-f pn31 n1 j, cc av av-j vvz av-j, vmd vvi a-acp dt n1 pp-f n1;
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and yet it commonly caries a man vp, euen to a double pitch of pride, one aboue others, the other aboue himselfe:
and yet it commonly caries a man up, even to a double pitch of pride, one above Others, the other above himself:
cc av pn31 av-j vvz dt n1 a-acp, av p-acp dt j-jn n1 pp-f n1, pi p-acp ng1-jn, dt j-jn p-acp px31:
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Aboue others in contempt, aboue himselfe in ouer-weening;
Above Others in contempt, above himself in overweening;
p-acp n2-jn p-acp n1, p-acp px31 p-acp n-vvg;
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The poore and proud is the Wisemans monster, but the proud and rich are no newes:
The poor and proud is the Wiseman's monster, but the proud and rich Are no news:
dt j cc j vbz dt ng1 n1, cc-acp dt j cc j vbr dx n1:
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It is against all reason, that metals should make difference of reasonable men, of Christians; for as that wise Law-giuer said, A freeman can be valued at no price:
It is against all reason, that metals should make difference of reasonable men, of Christians; for as that wise Lawgiver said, A freeman can be valued At no price:
pn31 vbz p-acp d n1, cst n2 vmd vvi n1 pp-f j n2, pp-f np1; p-acp c-acp d j n1 vvd, dt n1 vmb vbi vvn p-acp dx n1:
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Yet Salomon noted in his time, The rich rules the poore; not the wise:
Yet Solomon noted in his time, The rich rules the poor; not the wise:
av np1 vvn p-acp po31 n1, dt j vvz dt j; xx dt j:
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and Siracides in his, The rich speakes proudly, and what fellow is this? and Saint Iames in his, The man with the gold ring lookes to fit highest.
and Sirach in his, The rich speaks proudly, and what fellow is this? and Saint James in his, The man with the gold ring looks to fit highest.
cc n2 p-acp po31, dt j vvz av-j, cc r-crq n1 vbz d? cc n1 np1 p-acp po31, dt n1 p-acp dt n1 n1 vvz pc-acp vvi js.
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And not to cast backe our eyes, doe ye not see it thus in our times? If a man be but worth a foot-cloth,
And not to cast back our eyes, do you not see it thus in our times? If a man be but worth a footcloth,
cc xx pc-acp vvi av po12 n2, vdb pn22 xx vvi pn31 av p-acp po12 n2? cs dt n1 vbi cc-acp j dt n1,
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how big hee lookes on the inferiour passengers? and if he haue purchased a little more land,
how big he looks on the inferior passengers? and if he have purchased a little more land,
c-crq j pns31 vvz p-acp dt j-jn n2? cc cs pns31 vhb vvn dt j dc n1,
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or title then his neighbours, you shall see it in his garbe; If he command, it is imperiously, with sirrah, and fellow;
or title then his neighbours, you shall see it in his garb; If he command, it is imperiously, with sirrah, and fellow;
cc n1 cs po31 n2, pn22 vmb vvi pn31 p-acp po31 n1; cs pns31 vvb, pn31 vbz av-j, p-acp n1, cc n1;
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If he salute, it is ouerly, with a surly and silent nod; if hee speake, it is oracles;
If he salute, it is overly, with a surly and silent nod; if he speak, it is oracles;
cs pns31 vvb, pn31 vbz av-j, p-acp dt j cc j n1; cs pns31 vvb, pn31 vbz n2;
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if hee walke, it is with a grace; if hee controll, it is in the killing accent;
if he walk, it is with a grace; if he control, it is in the killing accent;
cs pns31 vvb, pn31 vbz p-acp dt n1; cs pns31 vvi, pn31 vbz p-acp dt j-vvg n1;
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if he entertaine, it is with insolence; and whatsoeuer he doth, he is not as he was, not as the Pharise sayes, like other men.
if he entertain, it is with insolence; and whatsoever he does, he is not as he was, not as the Pharisee Says, like other men.
cs pns31 vvb, pn31 vbz p-acp n1; cc r-crq pns31 vdz, pns31 vbz xx c-acp pns31 vbds, xx p-acp dt vvb vvz, av-j j-jn n2.
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He lookes vpon vulgar men, as if they were made to serue him, and should thinke themselues happy to be commanded:
He looks upon Vulgar men, as if they were made to serve him, and should think themselves happy to be commanded:
pns31 vvz p-acp j n2, c-acp cs pns32 vbdr vvn pc-acp vvi pno31, cc vmd vvi px32 j pc-acp vbi vvn:
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and if he bee crossed a little, hee swels like the sea in a storme; Let it be by his equall, he cares more for an affront, then for death, or hell;
and if he be crossed a little, he Swells like the sea in a storm; Let it be by his equal, he Cares more for an affront, then for death, or hell;
cc cs pns31 vbb vvn dt j, pns31 vvz av-j dt n1 p-acp dt n1; vvb pn31 vbi p-acp po31 j-jn, pns31 vvz av-dc p-acp dt n1, av p-acp n1, cc n1;
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Let it be by his inferiour, (although in a iust cause) that man shall be sure to be crusht to death for his presumption:
Let it be by his inferior, (although in a just cause) that man shall be sure to be crushed to death for his presumption:
vvb pn31 vbi p-acp po31 j-jn, (cs p-acp dt j n1) cst n1 vmb vbi j pc-acp vbi vvn p-acp n1 p-acp po31 n1:
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And ala•, when all is done, after these hye tearmes, all this is but a man,
And ala•, when all is done, After these high terms, all this is but a man,
cc n1, c-crq d vbz vdn, c-acp d j n2, d d vbz p-acp dt n1,
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and (God knowes) a foolish one too, whom a little earthly trash can affect so deeply.
and (God knows) a foolish one too, whom a little earthly trash can affect so deeply.
cc (np1 vvz) dt j pi av, ro-crq dt j j n1 vmb vvi av av-jn.
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Neither doth this pride raise a man more aboue others, then aboue himselfe;
Neither does this pride raise a man more above Others, then above himself;
d vdz d n1 vvi dt n1 av-dc p-acp n2-jn, av p-acp px31;
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And what wonder is it if hee will not know his poore neighbours, which hath forgotten himselfe? As Saul was changed to another man presently vpon his anointing,
And what wonder is it if he will not know his poor neighbours, which hath forgotten himself? As Saul was changed to Another man presently upon his anointing,
cc r-crq n1 vbz pn31 cs pns31 vmb xx vvi po31 j n2, r-crq vhz vvn px31? p-acp np1 vbds vvn p-acp j-jn n1 av-j p-acp po31 vvg,
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so are men vpon their aduancement; and according to our ordinary Prouerb, Their good and their blood rises together;
so Are men upon their advancement; and according to our ordinary Proverb, Their good and their blood rises together;
av vbr n2 p-acp po32 n1; cc vvg p-acp po12 j n1, po32 j cc po32 n1 vvz av;
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Now it may not be taken as it hath beene; Other cariage, other fashions are fit for them; Their attire;
Now it may not be taken as it hath been; Other carriage, other fashions Are fit for them; Their attire;
av pn31 vmb xx vbi vvn c-acp pn31 vhz vbn; j-jn n1, j-jn n2 vbr j p-acp pno32; po32 n1;
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fare, retinue, houses, furniture displease them, new must be had; together with coaches, and lacquies, and all the equipage of greatnesse:
fare, retinue, houses, furniture displease them, new must be had; together with Coaches, and lackeys, and all the equipage of greatness:
vvb, n1, n2, n1 vvi pno32, j vmb vbi vhn; av p-acp n2, cc n2, cc d dt n1 pp-f n1:
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These things (that no man mistake me) I mislike not; they are fit for those that are fit for them.
These things (that no man mistake me) I mislike not; they Are fit for those that Are fit for them.
d n2 (cst dx n1 vvb pno11) pns11 vvb xx; pns32 vbr j p-acp d cst vbr j p-acp pno32.
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Charity is not strait-laced, but yeelds much latitude to the lawfull vse of indifferent things; (although it is one of Salomons vanities, that seruants should ride on horse-backe;
Charity is not straitlaced, but yields much latitude to the lawful use of indifferent things; (although it is one of Solomon's vanities, that Servants should ride on horseback;
n1 vbz xx j, cc-acp vvz d n1 p-acp dt j n1 pp-f j n2; (cs pn31 vbz crd pp-f np1 n2, cst n2 vmd vvi p-acp n1;
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and hee tels vs it becomes not a swine to bee ring'd with gold) but it is the heart that makes all these euill;
and he tells us it becomes not a Swine to be ringed with gold) but it is the heart that makes all these evil;
cc pns31 vvz pno12 pn31 vvz xx dt n1 pc-acp vbi vvn p-acp n1) cc-acp pn31 vbz dt n1 cst vvz d d n-jn;
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when that is puft vp with these windy vanities, & hath learned to borrow that part of the deuils speech, All these things are mine;
when that is puffed up with these windy vanities, & hath learned to borrow that part of the Devils speech, All these things Are mine;
c-crq d vbz vvn a-acp p-acp d j n2, cc vhz vvn pc-acp vvi d n1 pp-f dt ng1 n1, d d n2 vbr png11;
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and can say with him that was turned into a beast, Is not this great Babel that I haue built? or with that other patterne of pride, I sit as a Queene, I am,
and can say with him that was turned into a beast, Is not this great Babel that I have built? or with that other pattern of pride, I fit as a Queen, I am,
cc vmb vvi p-acp pno31 cst vbds vvn p-acp dt n1, vbz xx d j np1 cst pns11 vhb vvn? cc p-acp d j-jn n1 pp-f n1, pns11 vvb c-acp dt n1, pns11 vbm,
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and there is none beside me. Now all these turne into sinne. The bush that hangs out, shewes what wee may looke for within;and there is none beside me. Now all these turn into sin. The bush that hangs out, shows what we may look for within;
cc pc-acp vbz pix p-acp pno11. av d d n1 p-acp n1. dt n1 cst vvz av, vvz r-crq pns12 vmb vvi p-acp a-acp;
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Whither doth the conceit of a little inheritance transport the Gallants of our time? O God, what a world of vanity hast thou reseru'd vs to? I am asham'd to thinke that the Gospell of Christ should be disgraced with such disguised clients.
Whither does the conceit of a little inheritance transport the Gallants of our time? O God, what a world of vanity hast thou reserved us to? I am ashamed to think that the Gospel of christ should be disgraced with such disguised Clients.
q-crq vdz dt n1 pp-f dt j n1 vvi dt n2-jn pp-f po12 n1? sy np1, r-crq dt n1 pp-f n1 vh2 pns21 vvn pno12 p-acp? pns11 vbm j pc-acp vvi cst dt n1 pp-f np1 vmd vbi vvn p-acp d j-vvn n2.
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Are they Christians, or Antickes in some Carnevale, or childrens puppets that are thus dressed? Pardon, I beseech you, men, brethren,
are they Christians, or Antics in Some Carnevale, or Children's puppets that Are thus dressed? Pardon, I beseech you, men, brothers,
vbr pns32 np1, cc n2-jn p-acp d np1, cc ng2 n2 cst vbr av vvn? n1, pns11 vvb pn22, n2, n2,
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and fathers, this my iust and holy impatience, that could neuer expresse it selfe in a more solemne assembly (although I perceiue, those whom it most concernes, are not so deuout as to be present.) Who can without indignation look vpon the prodigies which this mis-imagination produces in that other sex, to the shame of their husbands, the scorne of Religion, the damnation of their owne soules? Imagine, one of our fore-fathers were aliue againe,
and Father's, this my just and holy impatience, that could never express it self in a more solemn assembly (although I perceive, those whom it most concerns, Are not so devout as to be present.) Who can without Indignation look upon the prodigies which this mis-imagination produces in that other sex, to the shame of their Husbands, the scorn of Religion, the damnation of their own Souls? Imagine, one of our Forefathers were alive again,
cc n2, d po11 j cc j n1, cst vmd av-x vvi pn31 n1 p-acp dt av-dc j n1 (cs pns11 vvb, d r-crq pn31 av-ds vvz, vbr xx av j c-acp pc-acp vbi j.) q-crq vmb p-acp n1 vvb p-acp dt n2 r-crq d n1 vvz p-acp d j-jn n1, p-acp dt n1 pp-f po32 n2, dt n1 pp-f n1, dt n1 pp-f po32 d n2? vvb, crd pp-f po12 n2 vbdr j av,
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and should see one of these his g•y daughters walke in Cheape-side before him;
and should see one of these his g•y daughters walk in Cheap side before him;
cc vmd vvi crd pp-f d po31 j n2 vvi p-acp np1 p-acp pno31;
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what doe you thinke he would thinke it were? Here is nothing to be seene but a verdingale, a yellow ruffe,
what do you think he would think it were? Here is nothing to be seen but a verdingale, a yellow ruff,
q-crq vdb pn22 vvi pns31 vmd vvi pn31 vbdr? av vbz pix pc-acp vbi vvn p-acp dt n1, dt j-jn n1,
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and a periwig, with perhaps some feather wauing in the top; three things for which he could not tell how to find a name:
and a periwig, with perhaps Some feather waving in the top; three things for which he could not tell how to find a name:
cc dt n1, p-acp av d n1 j-vvg p-acp dt n1; crd n2 p-acp r-crq pns31 vmd xx vvi c-crq pc-acp vvi dt n1:
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Sure, he could not but stand amazed, to thinke what new creature the times had yeelded since he was a mā:
Sure, he could not but stand amazed, to think what new creature the times had yielded since he was a man:
j, pns31 vmd xx cc-acp vvi vvn, pc-acp vvi r-crq j n1 dt n2 vhd vvn c-acp pns31 vbds dt n1:
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& if then he should run before her, to see if by the fore-side he might ghesse what it were,
& if then he should run before her, to see if by the foreside he might guess what it were,
cc cs av pns31 vmd vvi p-acp pno31, pc-acp vvi cs p-acp dt n1 pns31 vmd vvi r-crq pn31 vbdr,
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when his eyes should meet with a poudred frizle, a painted hide shadowed with a fan not more painted, brests displayd,
when his eyes should meet with a powdered frizle, a painted hide shadowed with a fan not more painted, breasts displayed,
c-crq po31 n2 vmd vvi p-acp dt j-vvn vvi, dt j-vvn n1 vvn p-acp dt n1 xx av-dc j-vvn, n2 vvn,
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and a loose locke erring wantonly ouer her shoulders, betwixt a painted cloth and skinne;
and a lose lock erring wantonly over her shoulders, betwixt a painted cloth and skin;
cc dt j n1 vvg av-jn p-acp po31 n2, p-acp dt j-vvn n1 cc n1;
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how would he yet more blesse himselfe to thinke, what mixture in nature could bee guilty of such a monster? Is this (thinkes he) the flesh and blood? is this the hayre? is this the shape of a woman? or hath nature repented of her worke since my dayes,
how would he yet more bless himself to think, what mixture in nature could be guilty of such a monster? Is this (thinks he) the Flesh and blood? is this the hair? is this the shape of a woman? or hath nature repented of her work since my days,
q-crq vmd pns31 av av-dc vvi px31 pc-acp vvi, q-crq n1 p-acp n1 vmd vbi j pp-f d dt n1? vbz d (vvz pns31) dt n1 cc n1? vbz d dt n1? vbz d dt n1 pp-f dt n1? cc vhz n1 vvn pp-f po31 n1 p-acp po11 n2,
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and begunne a new frame? It is no maruell if their forefathers could not know them;
and begun a new frame? It is no marvel if their Forefathers could not know them;
cc vvd dt j n1? pn31 vbz dx n1 cs po32 n2 vmd xx vvi pno32;
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God himselfe that made them, will neuer acknowledge that face he neuer made, the hayre that hee neuer made theirs, the body that is asham'd of the Maker, the soule that thus disguises the body.
God himself that made them, will never acknowledge that face he never made, the hair that he never made theirs, the body that is ashamed of the Maker, the soul that thus disguises the body.
np1 px31 cst vvd pno32, vmb av-x vvi d n1 pns31 av-x vvd, dt n1 cst pns31 av-x vvd png32, dt n1 cst vbz j pp-f dt n1, dt n1 cst av vvz dt n1.
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Let me therefore say to these dames, as Benet said to Totilaes seruant, Depone, filia, quod portas, quia non est tuum;
Let me Therefore say to these dams, as Benet said to Totilaes servant, Depone, filia, quod portas, quia non est tuum;
vvb pno11 av vvi p-acp d n2, c-acp np1 vvd p-acp npg1 n1, np1, fw-la, fw-la fw-la, fw-la fw-fr fw-la fw-la;
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Lay downe that ye weare, it is none of your owne.
Lay down that you wear, it is none of your own.
vvd a-acp cst pn22 vvb, pn31 vbz pix pp-f po22 d.
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Let me perswade them (for that can worke most) that they doe all this in their owne wrong.
Let me persuade them (for that can work most) that they do all this in their own wrong.
vvb pno11 vvi pno32 (c-acp d vmb vvi av-ds) cst pns32 vdb d d p-acp po32 d n-jn.
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All the world knowes that no man will rough-cast a marble wall, but mud, or vnpolisht ragge:
All the world knows that no man will roughcast a Marble wall, but mud, or unpolished rag:
av-d dt n1 vvz cst dx n1 vmb j-jn dt n1 n1, cc-acp n1, cc j n1:
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That beauty is like truth, neuer so glorious, as when it goes plainest; that false art, in stead of mending nature, marres it.
That beauty is like truth, never so glorious, as when it Goes Plainest; that false art, in stead of mending nature, mars it.
cst n1 vbz j n1, av-x av j, c-acp c-crq pn31 vvz js; d j n1, p-acp n1 pp-f j-vvg n1, vvz pn31.
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But if none of our perswasions can preuaile.
But if none of our persuasions can prevail.
p-acp cs pi pp-f po12 n2 vmb vvi.
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Heare this, ye garish Popingayes of our time, if you will not be ashamed to cloath your selues in this shamelesse fashion, God shall cloath you with shame and confusion:
Hear this, you garish Popinjays of our time, if you will not be ashamed to cloth your selves in this shameless fashion, God shall cloth you with shame and confusion:
vvb d, pn22 j n2 pp-f po12 n1, cs pn22 vmb xx vbi j p-acp n1 po22 n2 p-acp d j n1, np1 vmb n1 pn22 p-acp n1 cc n1:
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heare this yee plaister-faced Iezabels, if you will not leaue your dawbing, and your high washes, GOD will one day wash them off with fire and brimstone.
hear this ye plaister-faced Jezebel's, if you will not leave your daubing, and your high washes, GOD will one day wash them off with fire and brimstone.
vvb d pn22 j n2, cs pn22 vmb xx vvi po22 vvg, cc po22 j vvz, np1 vmb crd n1 vvi pno32 a-acp p-acp n1 cc n1.
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I grant, it is not wealth alone that is accessary to this pride;
I grant, it is not wealth alone that is accessary to this pride;
pns11 vvb, pn31 vbz xx n1 av-j cst vbz j-jn p-acp d n1;
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there are some that (with the Cynicke, or that worse dogge, the patcht Cistertian) are proud of rags;
there Are Some that (with the Cynic, or that Worse dog, the patched Cistercian) Are proud of rags;
pc-acp vbr d cst (p-acp dt n1, cc d jc n1, dt j-vvn np1) vbr j pp-f n2;
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there are others, that are rich of nothing but cloathes, somewhat like to Naziav•cus country of Ozizala, that abounded in flowers, but was barren of come;
there Are Others, that Are rich of nothing but clothes, somewhat like to Naziav•cus country of Ozizala, that abounded in flowers, but was barren of come;
pc-acp vbr n2-jn, cst vbr j pp-f pix cc-acp n2, av av-j p-acp np1 n1 pp-f np1, cst vvd p-acp n2, cc-acp vbds j pp-f vvb;
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their cloaths are more worth then all the rest;
their clothes Are more worth then all the rest;
po32 n2 vbr av-dc j cs d dt n1;
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as wee vse to say of the Elder, that the flower of it is more worth then all the tree besides;
as we use to say of the Elder, that the flower of it is more worth then all the tree beside;
c-acp pns12 vvb pc-acp vvi pp-f dt n-jn, cst dt n1 pp-f pn31 vbz av-dc j cs d dt n1 a-acp;
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but if there be any other causes of our hye-mindednesse, wealth is one, which doth ordinarily lift vp our heads aboue ourselues, aboue others;
but if there be any other Causes of our hye-mindednesse, wealth is one, which does ordinarily lift up our Heads above ourselves, above Others;
cc-acp cs pc-acp vbb d j-jn n2 pp-f po12 j, n1 vbz pi, r-crq vdz av-j vvi a-acp po12 n2 p-acp px12, p-acp n2-jn;
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and if there be here any of these empty bladders, that are puft vp with the wind of conceit, giue me leaue to prick them a little;
and if there be Here any of these empty bladders, that Are puffed up with the wind of conceit, give me leave to prick them a little;
cc cs pc-acp vbi av d pp-f d j n2, cst vbr vvn a-acp p-acp dt n1 pp-f n1, vvb pno11 n1 pc-acp vvi pno32 dt j;
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and first, let mee tell them they may haue much, and be neuer the better:
and First, let me tell them they may have much, and be never the better:
cc ord, vvb pno11 vvi pno32 pns32 vmb vhi d, cc vbb av-x dt av-jc:
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3066
The chimny ouer lookes all the rest of the house, is it not (for all that) the very basest piece of the building? The very heathen man could obserue (NONLATINALPHABET;
The chimney over looks all the rest of the house, is it not (for all that) the very Basest piece of the building? The very heathen man could observe (;
dt n1 p-acp n2 d dt n1 pp-f dt n1, vbz pn31 xx (c-acp d d) dt av js n1 pp-f dt n1? dt j j-jn n1 vmd vvi (;
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&c. ) That God giues many a man wealth for their greater mischiefe: As the Israelites were rich in Quailes, but their fawce was such; that famine had beene better;
etc.) That God gives many a man wealth for their greater mischief: As the Israelites were rich in Quails, but their fawce was such; that famine had been better;
av) cst np1 vvz d dt n1 n1 p-acp po32 jc n1: c-acp dt np2 vbdr j p-acp n2, cc-acp po32 n1 vbds d; d n1 vhd vbn jc;
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little cause had they to be proud that they were fed with meate of Princes, with the bread of Angels,
little cause had they to be proud that they were fed with meat of Princes, with the bred of Angels,
j n1 vhd pns32 pc-acp vbi j cst pns32 vbdr vvn p-acp n1 pp-f n2, p-acp dt n1 pp-f n2,
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3069
whiles that which they put into their mouthes, God fetcht out of their nostrels. Haman was proud that he alone was called to the honour of Esters feast:
while that which they put into their mouths, God fetched out of their nostrils. Haman was proud that he alone was called to the honour of Esters feast:
cs d r-crq pns32 vvd p-acp po32 n2, np1 vvd av pp-f po32 n2. np1 vbds j cst pns31 av-j vbds vvn p-acp dt n1 pp-f np1 n1:
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3070
this aduancement raised him fifty cubits higher, to a stately gibbet.
this advancement raised him fifty cubits higher, to a stately gibbet.
d n1 vvd pno31 crd n2 jc, p-acp dt j n1.
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If your wealth be to any of you an occasion of falling• ▪ if your gold be turned into fetters, it had beene better for you to haue liued beggers.
If your wealth be to any of you an occasion of falling• ▪ if your gold be turned into fetters, it had been better for you to have lived beggars.
cs po22 n1 vbb p-acp d pp-f pn22 dt n1 pp-f n1 ▪ cs po22 n1 vbi vvn p-acp n2, pn31 vhd vbn jc p-acp pn22 pc-acp vhi vvn n2.
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3072
Let me tell them next, of the folly of this pride; They are proud of that which is none of theirs.
Let me tell them next, of the folly of this pride; They Are proud of that which is none of theirs.
vvb pno11 vvi pno32 ord, pp-f dt n1 pp-f d n1; pns32 vbr j pp-f d r-crq vbz pix pp-f png32.
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3073
That which law and case-diuinity speakes of life, that man is not dominus vitae suae, sed custos, is as true of wealth:
That which law and case-diuinity speaks of life, that man is not dominus vitae suae, sed custos, is as true of wealth:
d r-crq n1 cc n1 vvz pp-f n1, cst n1 vbz xx fw-la fw-la fw-la, fw-la fw-la, vbz a-acp j pp-f n1:
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3074
Nature can tell him in the Philosopher, that hee is not Dominus, but Colonus, not the Lord, but the Farmer. Nature can tell him in the Philosopher, that he is not Dominus, but Colonus, not the Lord, but the Farmer.
n1 vmb vvi pno31 p-acp dt n1, cst pns31 vbz xx fw-la, p-acp np1, xx dt n1, cc-acp dt n1.
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3075
It is a iust obseruation of Philo, that God onely by a propriety is stiled the possessor of heauen and earth, by Melchisedech, in his speech to Abraham, we are onely the tenants,
It is a just observation of Philo, that God only by a propriety is styled the possessor of heaven and earth, by Melchizedek, in his speech to Abraham, we Are only the tenants,
pn31 vbz dt j n1 pp-f np1, cst np1 av-j p-acp dt n1 vbz vvn dt n1 pp-f n1 cc n1, p-acp np1, p-acp po31 n1 p-acp np1, pns12 vbr av-j dt n2,
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3076
and that at the will of the Lord;
and that At the will of the Lord;
cc cst p-acp dt n1 pp-f dt n1;
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3077
At the most (if we will as Diuines) we haue jus adrem, not dominium in rem, right to these earthly things, not Lordship ouer them;
At the most (if we will as Divines) we have jus adrem, not dominium in remembering, right to these earthly things, not Lordship over them;
p-acp dt av-ds (cs pns12 vmb p-acp n2-jn) pns12 vhb fw-la fw-la, xx fw-la p-acp vvg, j-jn p-acp d j n2, xx n1 p-acp pno32;
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3078
but right of fauour from their proprietary, and Lord in heauen, and that liable to an account.
but right of favour from their proprietary, and Lord in heaven, and that liable to an account.
cc-acp av-jn pp-f n1 p-acp po32 n1, cc n1 p-acp n1, cc cst j p-acp dt n1.
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3079
Doe we not laugh at the groome that is proud of his masters horse, or some vaine whiffler, that is proud of a borrowed chaine? So ridiculous are we to be puft vp with that, whereof we must needs say, with the poore man, of the hatchet Alas master, it is but borrowed;
Do we not laugh At the groom that is proud of his Masters horse, or Some vain Whiffler, that is proud of a borrowed chain? So ridiculous Are we to be puffed up with that, whereof we must needs say, with the poor man, of the hatchet Alas master, it is but borrowed;
vdb pns12 xx vvi p-acp dt n1 cst vbz j pp-f po31 ng1 n1, cc d j n1, cst vbz j pp-f dt j-vvn n1? av j vbr pns12 pc-acp vbi vvn a-acp p-acp d, c-crq pns12 vmb av vvi, p-acp dt j n1, pp-f dt n1 uh n1, pn31 vbz p-acp vvn;
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3080
and whereof our account shall be so much more great, and difficult, as our receit is more.
and whereof our account shall be so much more great, and difficult, as our receipt is more.
cc c-crq po12 n1 vmb vbi av av-d av-dc j, cc j, c-acp po12 n1 vbz av-dc.
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3081
Hath God therefore laded you with these earthly riches? be ye like vnto the full eare of corne, hang downe your heads in true humility towards that earth from which you came:
Hath God Therefore jaded you with these earthly riches? be you like unto the full ear of corn, hang down your Heads in true humility towards that earth from which you Come:
vhz np1 av vvn pn22 p-acp d j n2? vbb pn22 j p-acp dt j n1 pp-f n1, vvb a-acp po22 n2 p-acp j n1 p-acp d n1 p-acp r-crq pn22 vvd:
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3082
And it your stalke be so stiffe, that it beares vp aboue the rest of your ridge, looke vp to heaueh, not in the thoughts of pride,
And it your stalk be so stiff, that it bears up above the rest of your ridge, look up to heaveh, not in the thoughts of pride,
cc pn31 po22 n1 vbb av j, cst pn31 vvz a-acp p-acp dt n1 pp-f po22 n1, vvb a-acp pc-acp vvi, xx p-acp dt n2 pp-f n1,
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3083
but in the humble vowes of thankfulnesse, and be not hie-minded, but feare. Hitherto of the hye-mindednesse that followes wealth;
but in the humble vows of thankfulness, and be not hie-minded, but Fear. Hitherto of the hye-mindednesse that follows wealth;
cc-acp p-acp dt j n2 pp-f n1, cc vbb xx j, cc-acp vvb. av pp-f dt j cst vvz n1;
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3084
Now where our pride is, there will be our confidence:
Now where our pride is, there will be our confidence:
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3085
As the wealthy therefore may not be proud of their riches, so they may not trust in them:
As the wealthy Therefore may not be proud of their riches, so they may not trust in them:
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3086
What is this trust, but the setting of our hearts vpon them, the placing of our ioy and contentment in them;
What is this trust, but the setting of our hearts upon them, the placing of our joy and contentment in them;
q-crq vbz d n1, cc-acp dt n-vvg pp-f po12 n2 p-acp pno32, dt n-vvg pp-f po12 n1 cc n1 p-acp pno32;
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3087
in a word, the making of them our best friend, our patron, our idoll, our god? This the true and ielous God cannot abide;
in a word, the making of them our best friend, our patron, our idol, our god? This the true and jealous God cannot abide;
p-acp dt n1, dt n-vvg pp-f pno32 po12 js n1, po12 n1, po12 n1, po12 n1? np1 dt j cc j np1 vmbx vvi;
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and yet nothing is more ordinary;
and yet nothing is more ordinary;
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3089
The rich mans wealth is his strong City, saith Salomon• & where should a man thinke himselfe safe,The rich men wealth is his strong city, Says Salomon• & where should a man think himself safe,
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3090
but in his sort? He sees Mammon can doe so much, and heares him talke of doing so much more, it is no maruell if hee yeeld to trust him:
but in his sort? He sees Mammon can do so much, and hears him talk of doing so much more, it is no marvel if he yield to trust him:
cc-acp p-acp po31 n1? pns31 vvz np1 vmb vdi av av-d, cc vvz pno31 vvi pp-f vdg av av-d av-dc, pn31 vbz dx n1 cs pns31 vvb pc-acp vvi pno31:
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3091
Mammon is so proud a boaster, that his clients which beleeue in him cannot chuse but be •onfident of him;
Mammon is so proud a boaster, that his Clients which believe in him cannot choose but be •onfident of him;
np1 vbz av j dt n1, cst po31 n2 r-crq vvb p-acp pno31 vmbx vvi cc-acp vbi j pp-f pno31;
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3092
For what doth he not brag to doe? Siluer answers to all, saith Salomon. That we grant;
For what does he not brag to do? Silver answers to all, Says Solomon. That we grant;
c-acp q-crq vdz pns31 xx vvi pc-acp vdi? n1 vvz p-acp d, vvz np1. cst pns12 vvb;
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3093
although we would be loath it could answer to truth, to iustice, to iudgement: But yet more, he vaunts to procure all, to pacifie all, to conquer all;
although we would be loath it could answer to truth, to Justice, to judgement: But yet more, he vaunts to procure all, to pacify all, to conquer all;
cs pns12 vmd vbi j pn31 vmd vvi p-acp n1, p-acp n1, p-acp n1: cc-acp av av-dc, pns31 vvz pc-acp vvi d, pc-acp vvi d, pc-acp vvi d;
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3094
He saies, he can procure all, secular offices, titles, dignities;
He Says, he can procure all, secular Offices, titles, dignities;
pns31 vvz, pns31 vmb vvi d, j n2, n2, n2;
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3095
yea (I would I might not •ay in some sacrilegious and periured wretches) the sacred promotions of the Church:
yea (I would I might not •ay in Some sacrilegious and perjured wretches) the sacred promotions of the Church:
uh (pns11 vmd pns11 vmd xx vvi p-acp d j cc j-vvn n2) dt j n2 pp-f dt n1:
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3096
and ye know that old song of the Pope, and his Romane trafficke, Claues, Altari•, Christum:
and you know that old song of the Pope, and his Roman traffic, Claws, Altari•, Christ:
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3097
Yea foolish Magus makes full account, the Holy Ghost himselfe may be had for money. He sayes he can pacifie all;
Yea foolish Magus makes full account, the Holy Ghost himself may be had for money. He Says he can pacify all;
uh j np1 vvz j n1, dt j n1 px31 vmb vbi vhn p-acp n1. pns31 vvz pns31 vmb vvi d;
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3098
A gift in the bosome appeases wrath; A gift in the bosom appeases wrath;
dt n1 p-acp dt n1 vvz n1;
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yea, he sayes (looke to it ye that sit in the seats of iudicature) hee can sometimes bribe off sinnes, and peruert iudgement:
yea, he Says (look to it you that fit in the seats of judicature) he can sometime bribe off Sins, and pervert judgement:
uh, pns31 vvz (n1 p-acp pn31 pn22 cst vvb p-acp dt n2 pp-f n1) pns31 vmb av vvi a-acp n2, cc vvi n1:
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He sayes hee can ouercome all;
He Says he can overcome all;
pns31 vvz pns31 vmb vvi d;
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according to the old Greeke verse, Fight with siluer launces, and you cannot faile of victory;
according to the old Greek verse, Fight with silver lances, and you cannot fail of victory;
vvg p-acp dt j jp n1, vvb p-acp n1 n2, cc pn22 vmbx vvi pp-f n1;
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yea, he would make vs beleeue he thought this a bait to catch the Sonne of God himselfe withall (All these will I giue thee.) briefly hee sayes according to the French Prouerbe, Siluer does all. And let me tell you indeed, what Mammon can doe;
yea, he would make us believe he Thought this a bait to catch the Son of God himself withal (All these will I give thee.) briefly he Says according to the French Proverb, Silver does all. And let me tell you indeed, what Mammon can do;
uh, pns31 vmd vvi pno12 vvi pns31 vvd d dt n1 pc-acp vvi dt n1 pp-f np1 px31 av (d d vmb pns11 vvi pno21.) av-j pns31 vvz vvg p-acp dt jp n1, n1 vdz d. cc vvb pno11 vvi pn22 av, r-crq np1 vmb vdi;
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3103
Hee can barre the gates of hell to the vnconscionable soule, and helpe his followers to damnation: This he can do;
He can bar the gates of hell to the unconscionable soul, and help his followers to damnation: This he can do;
pns31 vmb vvi dt n2 pp-f n1 p-acp dt j n1, cc vvi po31 n2 p-acp n1: d pns31 vmb vdi;
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but for other things, howsoeuer with vs men, the foolish Siluer-smiths may shout out, Great is Mammon of the worldlings:
but for other things, howsoever with us men, the foolish Silversmiths may shout out, Great is Mammon of the worldlings:
cc-acp p-acp j-jn n2, c-acp p-acp pno12 n2, dt j n2 vmb vvi av, j vbz np1 pp-f dt n2:
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3105
yet if we weigh his power aright, we shall conclude of Mammon (as Paracelsus doth of the Diuell) that he is a base and beggerly spirit:
yet if we weigh his power aright, we shall conclude of Mammon (as Paracelsus does of the devil) that he is a base and beggarly Spirit:
av cs pns12 vvb po31 n1 av, pns12 vmb vvi pp-f np1 (c-acp np1 vdz pp-f dt n1) cst pns31 vbz dt j cc j n1:
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3106
For what, I beseech you can he doe? Can he make a man honest? can he make him wise? can he make him healthfull? Can he giue a man to liue more merily, to feed more heartily, to sleepe more quietly? Can we buy off the gout, cares, death, much lesse the paines of another vvorld? nay, doth he not bring all these? Goe to then, thou rich man;
For what, I beseech you can he do? Can he make a man honest? can he make him wise? can he make him healthful? Can he give a man to live more merrily, to feed more heartily, to sleep more quietly? Can we buy off the gout, Cares, death, much less the pains of Another world? nay, does he not bring all these? Go to then, thou rich man;
c-acp r-crq, pns11 vvb pn22 vmb pns31 vdi? vmb pns31 vvi dt n1 j? vmb pns31 vvi pno31 j? vmb pns31 vvi pno31 j? vmb pns31 vvi dt n1 pc-acp vvi av-dc av-j, pc-acp vvi av-dc av-j, pc-acp vvi av-dc av-jn? vmb pns12 vvi a-acp dt n1, n2, n1, av-d av-dc dt n2 pp-f j-jn n1? uh-x, vdz pns31 xx vvi d d? vvb p-acp av, pns21 j n1;
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3107
God is offended with thee, and meanes to plague thee with disease & death; Now try what thy bags can doe;
God is offended with thee, and means to plague thee with disease & death; Now try what thy bags can do;
np1 vbz vvn p-acp pno21, cc n2 pc-acp vvi pno21 p-acp n1 cc n1; av vvb r-crq po21 n2 vmb vdi;
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3108
Begin first vvith God, and see whether thou canst bribe him with thy gifts, and buy off his displeasure;
Begin First with God, and see whither thou Canst bribe him with thy Gifts, and buy off his displeasure;
vvb ord p-acp np1, cc vvb cs pns21 vm2 vvi pno31 p-acp po21 n2, cc vvi a-acp po31 n1;
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3109
Wherewith shalt thou come before the Lord, and bow thy selfe before the high God? Will the Lord be pleased with thousands of Rams, Wherewith shalt thou come before the Lord, and bow thy self before the high God? Will the Lord be pleased with thousands of Rams,
c-crq vm2 pns21 vvi p-acp dt n1, cc vvb po21 n1 p-acp dt j np1? n1 dt n1 vbb vvn p-acp crd pp-f n2,
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3110
or with ten thousand riuers of oyle? The siluer is mine, and the gold is mine, saith the Lord of hosts, Haggai 2. If that speed not, goe to the fergeant of God, death;or with ten thousand Rivers of oil? The silver is mine, and the gold is mine, Says the Lord of hosts, Chaggai 2. If that speed not, go to the fergeant of God, death;
cc p-acp crd crd n2 pp-f n1? dt n1 vbz png11, cc dt n1 vbz png11, vvz dt n1 pp-f n2, np1 crd cs d vvb xx, vvb p-acp dt n1 pp-f np1, n1;
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3111
see if thou canst fee him, not to arrest thee;
see if thou Canst fee him, not to arrest thee;
vvb cs pns21 vm2 vvi pno31, xx pc-acp vvi pno21;
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He lookes thee sternely in the face, and tels thee vvith Ehud, he hath a message to thee from God;
He looks thee sternly in the face, and tells thee with Ehud, he hath a message to thee from God;
pns31 vvz pno21 av-j p-acp dt n1, cc vvz pno21 p-acp np1, pns31 vhz dt n1 p-acp pno21 p-acp np1;
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and bids thee with the Prophet, Set thine house in order, for thou must dye;
and bids thee with the Prophet, Set thine house in order, for thou must die;
cc vvz pno21 p-acp dt n1, vvb po21 n1 p-acp n1, c-acp pns21 vmb vvi;
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Yet, if he heare thee not, goe to the vnder-bayliffe of Death, disease, see if he can be wrought to forbeare thee;
Yet, if he hear thee not, go to the vnder-bayliffe of Death, disease, see if he can be wrought to forbear thee;
av, cs pns31 vvi pno21 xx, vvb p-acp dt j pp-f n1, n1, vvb cs pns31 vmb vbi vvn pc-acp vvi pno21;
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hee answers thee with Laban, This thing is proceeded of the Lord, I cannot therefore say to thee euill or good.
he answers thee with Laban, This thing is proceeded of the Lord, I cannot Therefore say to thee evil or good.
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In summe, Disease vvill summon thee vnto death;
In sum, Disease will summon thee unto death;
p-acp n1, n1 vmb vvi pno21 p-acp n1;
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death will arrest thee to the Iudgement seat of God, God vvill passe his doome vpon thee;
death will arrest thee to the Judgement seat of God, God will pass his doom upon thee;
n1 vmb vvi pno21 p-acp dt n1 n1 pp-f np1, np1 vmb vvi po31 n1 p-acp pno21;
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and in all these, Riches auaile not in the day of wrath:
and in all these, Riches avail not in the day of wrath:
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And vvho vvould be so mad as to trust a friend that hee knowes will be sure neuer to faile him,
And who would be so mad as to trust a friend that he knows will be sure never to fail him,
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but vvhen he hath most need? Take heed therefore, as ye loue your soules,
but when he hath most need? Take heed Therefore, as you love your Souls,
cc-acp c-crq pns31 vhz av-ds n1? vvb n1 av, c-acp pn22 vvb po22 n2,
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how ye bestow your Trust vpon riches; Ye may vse them, and serue your selues of them;
how you bestow your Trust upon riches; You may use them, and serve your selves of them;
c-crq pn22 vvb po22 vvb p-acp n2; pn22 vmb vvi pno32, cc vvb po22 n2 pp-f pno32;
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yea, yee may enioy them in a Christian moderation; God vvill allow it you:
yea, ye may enjoy them in a Christian moderation; God will allow it you:
uh, pn22 vmb vvi pno32 p-acp dt njp n1; np1 vmb vvi pn31 pn22:
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That praise vvhich the Iesuites Colledge at Granado giues of their SancheZ, that (though he liued where they had a very sweet garden) yet he was neuer seen to touch a flower,
That praise which the Iesuites College At Granado gives of their SancheZ, that (though he lived where they had a very sweet garden) yet he was never seen to touch a flower,
cst n1 r-crq dt np2 n1 p-acp np1 vvz pp-f po32 np1, cst (cs pns31 vvd c-crq pns32 vhd dt j j n1) av pns31 vbds av-x vvn pc-acp vvi dt n1,
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and that he would rather dye then eate Salt, or Pepper, or ought that might giue rellish to his meat;
and that he would rather die then eat Salt, or Pepper, or ought that might give relish to his meat;
cc cst pns31 vmd av-c vvi cs vvi n1, cc n1, cc pi cst vmd vvi n1 p-acp po31 n1;
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like as that of some other Monks, that they would not see the Sunne, not shift their cloathes,
like as that of Some other Monks, that they would not see the Sun, not shift their clothes,
av-j c-acp d pp-f d j-jn n2, cst pns32 vmd xx vvi dt n1, xx vvi po32 n2,
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nor cleanse their teeth, caries in it more superstition and austeritie and slouenry, then vvit or grace:
nor cleanse their teeth, caries in it more Superstition and austerity and slovenry, then wit or grace:
ccx vvi po32 n2, vvz p-acp pn31 av-dc n1 cc n1 cc n1, cs n1 cc n1:
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3127
Wherefore hath God made his creatures but for vse? This niggardlinesse is iniurious to the bounty of their Maker;
Wherefore hath God made his creatures but for use? This niggardliness is injurious to the bounty of their Maker;
q-crq vhz np1 vvn po31 n2 cc-acp p-acp n1? d n1 vbz j p-acp dt n1 pp-f po32 n1;
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3128
we may vse them, we may not trust to them; we may serue our selues of them, wee may not serue them;
we may use them, we may not trust to them; we may serve our selves of them, we may not serve them;
pns12 vmb vvi pno32, pns12 vmb xx vvi p-acp pno32; pns12 vmb vvi po12 n2 pp-f pno32, pns12 vmb xx vvi pno32;
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we may enioy them, we may not ouer-ioy in them;
we may enjoy them, we may not overjoy in them;
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so must wee be affected to our goods, as Theoderic the good King of Aquitaine vvas with his play, In bonis iactibus tacet, in malis ridet, in neutris irascitur, in vtrisque Philosophatur;
so must we be affected to our goods, as Theoderic the good King of Aquitaine was with his play, In bonis iactibus tacet, in malis ridet, in neutris irascitur, in vtrisque Philosophatur;
av vmb pns12 vbi vvn p-acp po12 n2-j, p-acp np1 dt j n1 pp-f np1 vbds p-acp po31 n1, p-acp fw-la fw-la fw-la, fw-la fw-la fw-la, p-acp n1 fw-la, fw-la fw-la fw-la;
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In good casts hee was silent; in ill, merry; in neither angry, a Philosopher in both.
In good Cast he was silent; in ill, merry; in neither angry, a Philosopher in both.
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But if we will be making our wealth a riuall vnto God, now the iealousie of God shall burne like fire:
But if we will be making our wealth a rival unto God, now the jealousy of God shall burn like fire:
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3133
this is the way to bring a curse vpon our riches, and vs; if we leane vpon this reede, it shall breake, and runne into our hand;
this is the Way to bring a curse upon our riches, and us; if we lean upon this reed, it shall break, and run into our hand;
d vbz dt n1 pc-acp vvi dt n1 p-acp po12 n2, cc pno12; cs pns12 j p-acp d n1, pn31 vmb vvi, cc vvi p-acp po12 n1;
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and he that trusteth in riches, shall fall, Prou. 11.28. Now as the disdainfull riuall will bee sure to cast reproaches vpon his base competitor;
and he that Trusteth in riches, shall fallen, Prou. 11.28. Now as the disdainful rival will be sure to cast Reproaches upon his base competitor;
cc pns31 cst vvz p-acp n2, vmb vvi, np1 crd. av p-acp dt j n1 vmb vbi j pc-acp vvi n2 p-acp po31 j n1;
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so doth God, that we may see how vnworthy riches are of our trust, hee tels vs, they are vncertaine, yea vncertaintie it selfe. so does God, that we may see how unworthy riches Are of our trust, he tells us, they Are uncertain, yea uncertainty it self.
av vdz np1, cst pns12 vmb vvi c-crq j n2 vbr pp-f po12 n1, pns31 vvz pno12, pns32 vbr j, uh n1 pn31 n1.
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Were our vvealth tyed to our life, it were vncertaine enough;
Were our wealth tied to our life, it were uncertain enough;
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3137
what is that but a flower, a vapour, a tale, a dreame, a shadow, a dreame of a shadow, a thought,
what is that but a flower, a vapour, a tale, a dream, a shadow, a dream of a shadow, a Thought,
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as nothing? What are great men but like Hailestones, that leape vp on the Tiles,
as nothing? What Are great men but like Hailstones, that leap up on the Tiles,
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and straight fall down againe, and lye still, and melt away? But now, as wee are certaine that our riches determine vvith our vncertaine life (for goods and life are both in a bottome, both are cast away at once;) so wee cannot bee certaine they vvill hold so long;
and straight fallen down again, and lie still, and melt away? But now, as we Are certain that our riches determine with our uncertain life (for goods and life Are both in a bottom, both Are cast away At once;) so we cannot be certain they will hold so long;
cc av vvb a-acp av, cc vvi av, cc vvi av? p-acp av, c-acp pns12 vbr j cst po12 n2 vvi p-acp po12 j n1 (c-acp n2-j cc n1 vbr av-d p-acp dt n1, d vbr vvn av p-acp a-acp;) av pns12 vmbx vbi j pns32 vmb vvi av av-j;
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Our life flyes hastily away, but many times our riches haue longer wings, and out-fly it. Our life flies hastily away, but many times our riches have longer wings, and outfly it.
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It vvas a vvitty obseruation of Basil, that vvealth roles along by a man, like as an heady streame glides by the bankes;
It was a witty observation of Basil, that wealth roles along by a man, like as an heady stream glides by the banks;
pn31 vbds dt j n1 pp-f np1, cst n1 vvz a-acp p-acp dt n1, av-j c-acp dt j n1 vvz p-acp dt n2;
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Time will molder away the very banke it washeth, but the current stayes not for that,
Time will molder away the very bank it washes, but the current stays not for that,
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but speeds forward from one elbow of earth vnto another; so doth our wealth, euen while wee stay, it is gone.
but speeds forward from one elbow of earth unto Another; so does our wealth, even while we stay, it is gone.
cc-acp vvz av-j p-acp crd n1 pp-f n1 p-acp j-jn; av vdz po12 n1, av cs pns12 vvi, pn31 vbz vvn.
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3144
In our penall lawes, there are more wayes to forfeit our goods, then our liues;
In our penal laws, there Are more ways to forfeit our goods, then our lives;
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On our high wayes, how many fauourable theeues take the purse, and saue life? And generally, our life is the tree, our vvealth is the leaues, or fruit;
On our high ways, how many favourable thieves take the purse, and save life? And generally, our life is the tree, our wealth is the leaves, or fruit;
p-acp po12 j n2, c-crq d j n2 vvb dt n1, cc vvi n1? cc av-j, po12 n1 vbz dt n1, po12 n1 vbz dt n2, cc n1;
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the tree stands still, when the leaues are falne, the fruit beaten downe;
the tree Stands still, when the leaves Are fallen, the fruit beaten down;
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3147
Yea many a one is like the Pine-tree, which (they say) if his barke be pull'd off, lasts long, else it rots:
Yea many a one is like the Pinetree, which (they say) if his bark be pulled off, lasts long, Else it rots:
uh d dt pi vbz av-j dt n1, r-crq (pns32 vvb) cs po31 n1 vbi vvn a-acp, vvz av-j, av pn31 vvz:
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so doth many a man liue the longer for his losses:
so does many a man live the longer for his losses:
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if therefore life and wealth striue whether is more vncertaine, wealth vvill sure carie it away.
if Therefore life and wealth strive whither is more uncertain, wealth will sure carry it away.
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Iob was yesterday the richest man in the East;Job was yesterday the Richest man in the East;
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to day he is so needie, that hee is gone into a prouerbe, As poore as Iob: Belisarius the great and famous Commander, to whom Rome owed her life twice at least, came to Date obolum Belisario; one halfe-peny to Belisarius. What doe I instance? This is a point, wherein many of you Citizens that are my Auditors this day, might rather reade a lecture vnto me;
to day he is so needy, that he is gone into a proverb, As poor as Job: Belisarius the great and famous Commander, to whom Rome owed her life twice At least, Come to Date obolum Belisario; one halfpenny to Belisarius. What do I instance? This is a point, wherein many of you Citizens that Are my Auditors this day, might rather read a lecture unto me;
p-acp n1 pns31 vbz av j, cst pns31 vbz vvn p-acp dt n1, p-acp j c-acp np1: np1 dt j cc j n1, p-acp ro-crq np1 vvd po31 n1 av p-acp ds, vvd p-acp n1 fw-la np1; crd n1 p-acp np1. q-crq vdb pns11 n1? d vbz dt n1, c-crq d pp-f pn22 n2 cst vbr po11 n2 d n1, vmd av-c vvi dt n1 p-acp pno11;
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3152
You could tell me how many you haue knowne, reputed in your phrase, good men, which all on the sudden haue shut vp the shop windows, and broken for thousands;
You could tell me how many you have known, reputed in your phrase, good men, which all on the sudden have shut up the shop windows, and broken for thousands;
pn22 vmd vvi pno11 c-crq d pn22 vhb vvn, vvn p-acp po22 n1, j n2, r-crq d p-acp dt j vhb vvn a-acp dt n1 n2, cc vvn p-acp crd;
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You could reckon vp to me a Catalogue of them, vvhom either casualtie of fire,
You could reckon up to me a Catalogue of them, whom either casualty of fire,
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or inundation of waters, or robberie of theeues, or negligence of seruants, or suretiship for friends,
or inundation of waters, or robbery of thieves, or negligence of Servants, or suretyship for Friends,
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or ouersight of reckonings, or trusting of customers, or vnfaithfulnesse of Factors, or inexpected falls of markets,
or oversight of reckonings, or trusting of customers, or unfaithfulness of Factors, or inexpected falls of Markets,
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or Pyracie by Sea, or vnskilfulnesse of a Pylot, or violence of tempests haue brought to an hasty pouertie;
or Piracy by Sea, or unskilfulness of a Pilot, or violence of tempests have brought to an hasty poverty;
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and could tell me that it is in the power of one gale of winde, to make many of you either rich Merchants or beggers.
and could tell me that it is in the power of one gale of wind, to make many of you either rich Merchant's or beggars.
cc vmd vvi pno11 cst pn31 vbz p-acp dt n1 pp-f crd n1 pp-f n1, pc-acp vvi d pp-f pn22 d j n2 cc n2.
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Oh miserable vncertaintie of this earthly pelse, that stands vpon so many hazards, yea that fals vnder them!
O miserable uncertainty of this earthly pelse, that Stands upon so many hazards, yea that falls under them!
uh j n1 pp-f d j n1, cst vvz p-acp av d n2, uh cst vvz p-acp pno32!
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3159
who would trust it? who can dote vpon it? what madnesse is it in those men, which (as Menot sayes) like vnto hunters, that kill an horse of price, in the pursuit of an Hare worth nothing:
who would trust it? who can dote upon it? what madness is it in those men, which (as Menot Says) like unto Hunters, that kill an horse of price, in the pursuit of an Hare worth nothing:
q-crq vmd vvi pn31? q-crq vmb vvi p-acp pn31? q-crq n1 vbz pn31 p-acp d n2, r-crq (c-acp np1 vvz) vvb p-acp n2, cst vvb dt n1 pp-f n1, p-acp dt n1 pp-f dt n1 n1 pix:
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3160
end•nger, yea cast away their soules vpon this worthlesse and sickle trash? Glasses are pleasing vessels,
end•nger, yea cast away their Souls upon this worthless and fickle trash? Glasses Are pleasing vessels,
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yet because of their brittlenesse, who esteemes them precious? All Salomons state was not comparable to one Tulip:
yet Because of their brittleness, who esteems them precious? All Solomon's state was not comparable to one Tulip:
av c-acp pp-f po32 n1, r-crq vvz pno32 j? av-d np1 n1 vbds xx j p-acp crd n1:
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his royall Crowne was not like the Crowne Imperiall of our Gardens;
his royal Crown was not like the Crown Imperial of our Gardens;
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3163
and yet because these are but flowers, whose destinie is fading and burning, we regard them thereafter;
and yet Because these Are but flowers, whose destiny is fading and burning, we regard them thereafter;
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3164
No wise man bestowes much cost in painting mud-wals.
No wise man bestows much cost in painting mudwalls.
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3165
What meane we (my beloued) to spend our liues and hearts vpon these perishing treasures? It was a wise meditation of Nazianzen to his Asterius; that good is to no purpose, if it continue not;
What mean we (my Beloved) to spend our lives and hearts upon these perishing treasures? It was a wise meditation of Nazianzen to his Asterius; that good is to no purpose, if it continue not;
q-crq vvb pns12 (po11 j-vvn) pc-acp vvi po12 n2 cc n2 p-acp d j-vvg n2? pn31 vbds dt j n1 pp-f np1 p-acp po31 np1; cst j vbz pc-acp dx n1, cs pn31 vvb xx;
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yea there is no pleasant thing in the world, saith he, that hath so much ioy in the welcome,
yea there is no pleasant thing in the world, Says he, that hath so much joy in the welcome,
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3167
as it hath sorrow in the farewell:
as it hath sorrow in the farewell:
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3168
Looke therefore vpon these heapes, O ye wise-hearted Citizens, with carelesse eyes, as those things whose parting is certaine, whose stay is vncertaine,
Look Therefore upon these heaps, Oh you wisehearted Citizens, with careless eyes, as those things whose parting is certain, whose stay is uncertain,
vvb av p-acp d n2, uh pn22 j n2, p-acp j n2, c-acp d n2 rg-crq vvg vbz j, rg-crq n1 vbz j,
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3169
and say with that worthy Father, By all my wealth, and glory, and greatnesse, this alone haue I gained, that I had something to which I might preferre my Sauiour.
and say with that worthy Father, By all my wealth, and glory, and greatness, this alone have I gained, that I had something to which I might prefer my Saviour.
cc vvb p-acp d j n1, p-acp d po11 n1, cc n1, cc n1, d av-j vhb pns11 vvn, cst pns11 vhd pi p-acp r-crq pns11 vmd vvi po11 n1.
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And know, that as Abraham, whiles he was in his owne countrey (it is Cyrils note) had neuer God appearing to him, saue onely to bid him goe forth:
And know, that as Abraham, while he was in his own country (it is Cyril's note) had never God appearing to him, save only to bid him go forth:
cc vvb, cst c-acp np1, cs pns31 vbds p-acp po31 d n1 (pn31 vbz n2 vvb) vhd av-x n1 vvg p-acp pno31, vvb av-j pc-acp vvi pno31 vvi av:
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but after, when hee vvas gone forth, had frequent visions of his Maker;
but After, when he was gone forth, had frequent visions of his Maker;
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3172
So whiles in our affections we remaine here below in our Cofers, wee cannot haue the comfortable assurances of the presence of God,
So while in our affections we remain Here below in our Coffers, we cannot have the comfortable assurances of the presence of God,
av cs p-acp po12 n2 pns12 vvb av a-acp p-acp po12 n2, pns12 vmbx vhi dt j n2 pp-f dt n1 pp-f np1,
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but if wee can abandon the loue and trust of these earthly things, in the conscience of our obedience,
but if we can abandon the love and trust of these earthly things, in the conscience of our Obedience,
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now God shall appeare to vs, and speake peace to our soules, and neuer shall we finde cause to repent vs of the change.
now God shall appear to us, and speak peace to our Souls, and never shall we find cause to Repent us of the change.
av np1 vmb vvi p-acp pno12, cc vvi n1 p-acp po12 n2, cc av-x vmb pns12 vvi n1 pc-acp vvi pno12 pp-f dt n1.
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Let mee therefore conclude this point with that diuine charge of our Sauiour, Lay not vp for your selues treasures on earth, where moth and rust doc corrupt,
Let me Therefore conclude this point with that divine charge of our Saviour, Lay not up for your selves treasures on earth, where moth and rust doc corrupt,
vvb pno11 av vvi d n1 p-acp d j-jn n1 pp-f po12 n1, vvb xx a-acp p-acp po22 n2 n2 p-acp n1, c-crq n1 cc n1 fw-fr j,
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and theeues breake thorow and steale, but lay vp for your selues treasure in heauen. Thus much of the Negatiue part of our charge;and thieves break thorough and steal, but lay up for your selves treasure in heaven. Thus much of the Negative part of our charge;
cc n2 vvb j cc vvi, cc-acp vvd a-acp p-acp po22 n2 n1 p-acp n1. av d pp-f dt j-jn n1 pp-f po12 n1;
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Wherein wee haue dwelt so long, that we may scarce soiourne in the other.
Wherein we have dwelled so long, that we may scarce sojourn in the other.
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Trust not, but Trust; The heart of man is so conscious of his owne weaknesse, that it will not goe vvithout a prop; Trust not, but Trust; The heart of man is so conscious of his own weakness, that it will not go without a prop;
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and better a weake stay then none at all;
and better a weak stay then none At all;
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Like as in matter of policy, the very state of Tyrannie is preferred to the want of a King;
Like as in matter of policy, the very state of Tyranny is preferred to the want of a King;
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The same breath therfore that withdraws one refuge from vs, substitutes a better;
The same breath Therefore that withdraws one refuge from us, substitutes a better;
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and in stead of Riches, which is the false god of the world, commends to vs the true and liuing God of heauen and earth;
and in stead of Riches, which is the false god of the world, commends to us the true and living God of heaven and earth;
cc p-acp n1 pp-f n2, r-crq vbz dt j n1 pp-f dt n1, vvz p-acp pno12 dt j cc j-vvg n1 pp-f n1 cc n1;
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Euen as some good Carpenter raises vp the studs, and in stead of a rotten groundsell, layes a sound;
Even as Some good Carpenter raises up the studs, and in stead of a rotten groundsell, lays a found;
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The same trust then must we giue to God, which wee may not giue to riches:
The same trust then must we give to God, which we may not give to riches:
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The obiect onely is changed, the act is not changed.
The Object only is changed, the act is not changed.
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Him must wee esteeme aboue all things, to him must we looke vp in all, on him must we depend for all both protection; and prouision;
Him must we esteem above all things, to him must we look up in all, on him must we depend for all both protection; and provision;
pno31 vmb pns12 vvi p-acp d n2, p-acp pno31 vmb pns12 vvi a-acp p-acp d, p-acp pno31 vmb pns12 vvi p-acp d d n1; cc n1;
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from his goodnesse and mercy must we acknowledge all, and in him must we delight with contempt of all;
from his Goodness and mercy must we acknowledge all, and in him must we delight with contempt of all;
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and this is to Trust in God.
and this is to Trust in God.
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It was a sweet dirty of the Psalmist, which we must all learne to sing, Bonum est confidere in Domino, It is good to trust in the Lord:
It was a sweet dirty of the Psalmist, which we must all Learn to sing, Bonum est confidere in Domino, It is good to trust in the Lord:
pn31 vbds dt j j pp-f dt n1, r-crq pns12 vmb d vvi pc-acp vvi, fw-la fw-la fw-la p-acp fw-la, pn31 vbz j pc-acp vvi p-acp dt n1:
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Good, in respect of him, and good for vs. For him, It is one of the best pieces of glory to be trusted to as, with vs, Ioseph holds, Potiphar cannot doe him a greater honour,
Good, in respect of him, and good for us For him, It is one of the best Pieces of glory to be trusted to as, with us, Ioseph holds, Potiphar cannot do him a greater honour,
j, p-acp n1 pp-f pno31, cc j p-acp pno12 p-acp pno31, pn31 vbz crd pp-f dt js n2 pp-f n1 pc-acp vbi vvn p-acp a-acp, p-acp pno12, np1 vvz, np1 vmbx vdi pno31 dt jc n1,
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then in trusting him with all; And his glory is so precious, that he cannot part with that to any creature;
then in trusting him with all; And his glory is so precious, that he cannot part with that to any creature;
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all other things hee imparts willingly, and reserues nothing to himselfe but this:
all other things he imparts willingly, and reserves nothing to himself but this:
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Being, life, knowledge, happinesse, are such blessings, as are eminently, originally essentially in God, and yet, Being he giues to al things, Life to many Knowledge to some kindes of creatures, Happinesse to some of these kinds:
Being, life, knowledge, happiness, Are such blessings, as Are eminently, originally essentially in God, and yet, Being he gives to all things, Life to many Knowledge to Some Kinds of creatures, Happiness to Some of these Kinds:
vbg, n1, n1, n1, vbr d n2, c-acp vbr av-j, av-j av-j p-acp np1, cc av, vbg pns31 vvz p-acp d n2, n1 p-acp d n1 p-acp d n2 pp-f n2, n1 p-acp d pp-f d n2:
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as for Riches, he so giues them to his creature, that hee keepes them not at all to himselfe;
as for Riches, he so gives them to his creature, that he keeps them not At all to himself;
c-acp p-acp n2, pns31 av vvz pno32 p-acp po31 n1, cst pns31 vvz pno32 xx p-acp d p-acp px31;
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but as for his Glory (whereof our trust is a part) hee will not endure it communicated to Angell, or man;
but as for his Glory (whereof our trust is a part) he will not endure it communicated to Angel, or man;
cc-acp c-acp p-acp po31 n1 (c-crq po12 n1 vbz dt n1) pns31 vmb xx vvi pn31 vvn p-acp n1, cc n1;
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not to the best ghost in heauen, much lesse to the drosse of the earth;
not to the best ghost in heaven, much less to the dross of the earth;
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Whence is that curse not without an indignation, Cursed bee the man that trusts in man;
Whence is that curse not without an Indignation, Cursed be the man that trusts in man;
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that maketh flesh his arme, yea or spirit either, besides the God of Spirits; Whom haue I in heauen but thee? Herein therefore doe wee iustice to God,that makes Flesh his arm, yea or Spirit either, beside the God of Spirits; Whom have I in heaven but thee? Herein Therefore do we Justice to God,
cst vv2 n1 po31 n1, uh cc n1 av-d, p-acp dt n1 pp-f n2; r-crq vhb pns11 p-acp n1 p-acp pno21? av av vdb pns12 n1 p-acp np1,
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when we giue him his owne, that is, his glory, our confidence. But the greatest good is our own;
when we give him his own, that is, his glory, our confidence. But the greatest good is our own;
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& God shewes much more mercy to vs in allowing and inabling vs to trust him,
& God shows much more mercy to us in allowing and enabling us to trust him,
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then we can doe iustice in trusting him;
then we can do Justice in trusting him;
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For alas, hee could in his iust iudgement glorifie himselfe in our not trusting him, in taking vengeance of vs for not glorifying him:
For alas, he could in his just judgement Glorify himself in our not trusting him, in taking vengeance of us for not glorifying him:
c-acp uh, pns31 vmd p-acp po31 j n1 vvi px31 p-acp po12 xx vvg pno31, p-acp vvg n1 pp-f pno12 c-acp xx vvg pno31:
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Our goodnesse reaches not to him;
Our Goodness reaches not to him;
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but his goodnesse reaches downe to vs, in that our hearts are raised vp to confidence in him.
but his Goodness reaches down to us, in that our hearts Are raised up to confidence in him.
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For, what safety, what vnspeakable comfort is there in trusting to God? When our Sauiour, in the last words of his Diuine Farewell Sermon to his Disciples, would perswade them to confidence, he sayes NONLATINALPHABET:
For, what safety, what unspeakable Comfort is there in trusting to God? When our Saviour, in the last words of his Divine Farewell Sermon to his Disciples, would persuade them to confidence, he Says:
p-acp, r-crq n1, r-crq j n1 vbz a-acp p-acp vvg p-acp np1? c-crq po12 n1, p-acp dt ord n2 pp-f po31 j-jn n1 n1 p-acp po31 n2, vmd vvi pno32 p-acp n1, pns31 vvz:
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and so doth the Angell to Paul in prison; a a word that signifies boldnesse; implying that our confidence in God, causeth boldnes and courage;
and so does the Angel to Paul in prison; a a word that signifies boldness; implying that our confidence in God, Causes boldness and courage;
cc av vdz dt n1 p-acp np1 p-acp n1; av dt n1 cst vvz n1; vvg cst po12 n1 p-acp np1, vvz n1 cc n1;
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and what is there in all he world that can worke the heart to so comfortable and vnconquerable resolution as our reposall vpon God? The Lord is my trust, whom then can I feare? In the Lord put I m• trust how say ye then to my soule, Flee hence as a bird to the hils? Yea how oft doth Dauid inferre vpon this trust a non confundar, I shal not be ashamed? And this case is generall, That they that but their trust in the Lord, are as mount Sion that cannot be moued.
and what is there in all he world that can work the heart to so comfortable and unconquerable resolution as our reposall upon God? The Lord is my trust, whom then can I Fear? In the Lord put I m• trust how say you then to my soul, Flee hence as a bird to the hills? Yea how oft does David infer upon this trust a non confundar, I shall not be ashamed? And this case is general, That they that but their trust in the Lord, Are as mount Sion that cannot be moved.
cc q-crq vbz a-acp p-acp d pns31 n1 cst vmb vvi dt n1 p-acp av j cc j-u n1 p-acp po12 n1 p-acp np1? dt n1 vbz po11 n1, ro-crq av vmb pns11 vvi? p-acp dt n1 vvb pns11 n1 vvb q-crq vvb pn22 av p-acp po11 n1, vvb av p-acp dt n1 p-acp dt n2? uh c-crq av vdz np1 vvb p-acp d n1 dt fw-fr n1, pns11 vmb xx vbi j? cc d n1 vbz j, cst pns32 d p-acp po32 n1 p-acp dt n1, vbr p-acp n1 np1 cst vmbx vbi vvn.
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Faith can remoue mountaines, but the mountaines that are raised on faith are vnremoueable.
Faith can remove Mountains, but the Mountains that Are raised on faith Are unremovable.
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Here is a stay for you O ye wealthy & great) worthy of your trust;
Here is a stay for you Oh the wealthy & great) worthy of your trust;
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If ye were Monarchs on earth or Angels in heauen, ye could be no way safe but in this trust.
If you were Monarchs on earth or Angels in heaven, you could be no Way safe but in this trust.
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How easie is it for him to inrich, or impouerish you, to hoyse you vnto the seats of honor,
How easy is it for him to enrich, or impoverish you, to hoist you unto the seats of honour,
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or to spurne you down? What mynes, what Princes can raise you •• to wealth, against him, without him? Hee can bid the winds and Seas fauour your vessels, he can bid them sinke in a calm.
or to spurn you down? What mines, what Princes can raise you •• to wealth, against him, without him? He can bid the winds and Seas favour your vessels, he can bid them sink in a Cam.
cc pc-acp vvi pn22 a-acp? q-crq n2, r-crq n2 vmb vvi pn22 •• pc-acp n1, p-acp pno31, p-acp pno31? pns31 vmb vvi dt n2 cc n2 vvb po22 n2, pns31 vmb vvi pno32 vvi p-acp dt j-jn.
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The rich and the poore meet together, God is the maker of both. The rich and the poor meet together, God is the maker of both.
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Ye may trade, and toyle, and carke, and spare, and put vp, and cast about and at last sit you downe with a sigh of late repentance, You may trade, and toil, and cark, and spare, and put up, and cast about and At last fit you down with a sighs of late Repentance,
pn22 vmb vvi, cc n1, cc n1, cc vvi, cc vvd a-acp, cc vvd a-acp cc p-acp ord vvb pn22 a-acp p-acp dt n1 pp-f j n1,
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and say, Except the Lord build the house they labour in vaine that build it;
and say, Except the Lord built the house they labour in vain that built it;
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It is in vaine to rise early, and lye down late and eat the bread of sorrow. It is in vain to rise early, and lie down late and eat the bred of sorrow.
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Vnto how many of you may I say with the Prophet Haggai, Ye haue sowne much, and bring in little;
Unto how many of you may I say with the Prophet Chaggai, You have sown much, and bring in little;
p-acp c-crq d pp-f pn22 vmb pns11 vvi p-acp dt n1 np1, pn22 vhb vvn av-d, cc vvi p-acp j;
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ye eat, and haue not enough;
you eat, and have not enough;
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ye drink, but ye are not filled ye clo•th you, but ye •e not warme and hee that earneth much, puts his gaines into a broken 〈 ◊ 〉? And whence is all this? Ye looked for much, and loe, it came to little when yee brought it home.
you drink, but you Are not filled you clo•th you, but you •e not warm and he that earneth much, puts his gains into a broken 〈 ◊ 〉? And whence is all this? You looked for much, and lo, it Come to little when ye brought it home.
pn22 vvb, cc-acp pn22 vbr xx vvn pn22 n1 pn22, cc-acp pn22 vbr xx j cc pns31 cst vvz d, vvz po31 n2 p-acp dt j-vvn 〈 sy 〉? cc c-crq vbz d d? pn22 vvd p-acp d, cc uh, pn31 vvd p-acp j c-crq pn22 vvd pn31 av-an.
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I did blow vpon it, saith the Lord of Hosts. I did blow upon it, Says the Lord of Hosts.
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Behold how easie a thing it is for the God of hea• onto blast all your substance;
Behold how easy a thing it is for the God of hea• onto blast all your substance;
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yea not onely to diminish but to curse it 〈 … 〉 and to make you weary of it, and of your selues.
yea not only to diminish but to curse it 〈 … 〉 and to make you weary of it, and of your selves.
uh xx av-j pc-acp vvi cc-acp pc-acp vvi pn31 〈 … 〉 cc pc-acp vvi pn22 j pp-f pn31, cc pp-f po22 n2.
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Oh cast your sel•e• 〈 … 〉 those Almighty hands; Seeke him in whom onely you shall fi•d 〈 … 〉 happinesse;
O cast your sel•e• 〈 … 〉 those Almighty hands; Seek him in whom only you shall fi•d 〈 … 〉 happiness;
uh vvb po22 n1 〈 … 〉 d j-jn n2; vvb pno31 p-acp ro-crq av-j pn22 vmb vvi 〈 … 〉 n1;
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Honour him with your substance, that hath honored you with it ▪ Tru•• in riches, but trust in God.
Honour him with your substance, that hath honoured you with it ▪ Tru•• in riches, but trust in God.
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It is motiue enough to your trust, that he is a God; all arguments are in folded in that one;
It is motive enough to your trust, that he is a God; all Arguments Are in folded in that one;
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yet this Text giues you certaine explicit inforcements of this confidence;
yet this Text gives you certain explicit enforcements of this confidence;
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Euery one of these reasons (implying a secret kind of disdainfull comparison betwixt the true God and the false) perswade you to trust in God;
Every one of these Reasons (implying a secret kind of disdainful comparison betwixt the true God and the false) persuade you to trust in God;
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Riches are but for this world, the true God is Lord of the other; and beginnes his glory, where the glory of the world ends: therefore trust in him.
Riches Are but for this world, the true God is Lord of the other; and begins his glory, where the glory of the world ends: Therefore trust in him.
n2 vbr p-acp p-acp d n1, dt j np1 vbz n1 pp-f dt j-jn; cc vvz po31 n1, c-crq dt n1 pp-f dt n1 vvz: av vvb p-acp pno31.
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Riches are vncertaine, the true God is Amen, the first and the last, euer like himselfe; therefore trust in him.
Riches Are uncertain, the true God is Amen, the First and the last, ever like himself; Therefore trust in him.
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3230
Riches are but a liuelesse and senselesse metall, the true God is a liuing God, therefore trust in him.
Riches Are but a Lifeless and senseless metal, the true God is a living God, Therefore trust in him.
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Riches are but passiues in gift, they cannot bestow so much as themselues, much lesse ought besides themselues:
Riches Are but passives in gift, they cannot bestow so much as themselves, much less ought beside themselves:
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the true God giues you all things to enioy, therefore Trust in him:
the true God gives you all things to enjoy, Therefore Trust in him:
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the two latter, because they are more directly stood vpon, and now fall into our way, require a further discourse.
the two latter, Because they Are more directly stood upon, and now fallen into our Way, require a further discourse.
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(Elchai) The liuing God, is an ancient and vsuall title to the Almighty; especially when he would disgrace an vnworthy riuall: (Elchai) The living God, is an ancient and usual title to the Almighty; especially when he would disgrace an unworthy rival:
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As S. Paul in his speech to the Lystrians, opposes to their vaine Idols, the liuing God.
As S. Paul in his speech to the Lystrians, opposes to their vain Idols, the living God.
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Viuo ego, As I liue, is the oath of God for this purpose, as Hierom noteth,Viuo ego, As I live, is the oath of God for this purpose, as Hieronymus notes,
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neither doe I remember any thing besides his h•linesse, and his life that he sweares by.
neither do I Remember any thing beside his h•linesse, and his life that he swears by.
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When Moses askt Gods name, he described himselfe by I AM. He is, hee liues: and nothing is, nothing liues absolutely, but hee;
When Moses asked God's name, he described himself by I AM. He is, he lives: and nothing is, nothing lives absolutely, but he;
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all other things by participation from him. In all other things, their life and they are two;
all other things by participation from him. In all other things, their life and they Are two;
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but God is his owne life, and the life of God is no other then the liuing God:
but God is his own life, and the life of God is no other then the living God:
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and because he is his owne life, he is eternall;
and Because he is his own life, he is Eternal;
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for (as Thomas argues truly against the Gentiles) Nothing ceases to be, but by a separation of life;
for (as Thomas argues truly against the Gentiles) Nothing ceases to be, but by a separation of life;
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and nothing can bee separated from it selfe; for euery separation is a diuision of one thing from another;
and nothing can be separated from it self; for every separation is a division of one thing from Another;
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Most iustly therefore is he which is absolute, simple, eternall in his being, called the liuing God: Although, not onely the life that he hath in himselfe,
Most justly Therefore is he which is absolute, simple, Eternal in his being, called the living God: Although, not only the life that he hath in himself,
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but the life that he giues to his creatures, challengeth a part in this title;
but the life that he gives to his creatures, Challengeth a part in this title;
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A glimpse whereof perhaps the Heathen saw, when they called him Iupiter, (NONLATINALPHABET) from (NONLATINALPHABET) which signifies to liue:
A glimpse whereof perhaps the Heathen saw, when they called him Iupiter, () from () which signifies to live:
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In him we liue, (saith S. Paul to his Athenians.) As light is from the Sunne,In him we live, (Says S. Paul to his Athenians.) As Light is from the Sun,
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so is life from God, (which is the true soule of the world, & more;
so is life from God, (which is the true soul of the world, & more;
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for without him it could not be so much as a carcasse;) and spreads it selfe into all the animate creatures.
for without him it could not be so much as a carcase;) and spreads it self into all the animate creatures.
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Life (we say) is sweet; and so it is indeed; the most excellent and precious thing that is deriued from the common influence of God.
Life (we say) is sweet; and so it is indeed; the most excellent and precious thing that is derived from the Common influence of God.
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There is nothing before life, but Being; and Being makes no distinction of things; for that can be nothing that hath no Being:
There is nothing before life, but Being; and Being makes no distinction of things; for that can be nothing that hath no Being:
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Life makes the first and greatest diuision: Those creatures therefore which haue life, we esteeme far beyond those, that haue it not, how noble soeuer otherwise:
Life makes the First and greatest division: Those creatures Therefore which have life, we esteem Far beyond those, that have it not, how noble soever otherwise:
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Those things therefore which haue the perfitest life, must needs be the best;
Those things Therefore which have the perfitest life, must needs be the best;
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Needs then must it follow, that he which is life it selfe, who is absolute, simple, eternall, the fountaine of all that life which is in the world, is most worthy of all the adoration, ioy, loue,
Needs then must it follow, that he which is life it self, who is absolute, simple, Eternal, the fountain of all that life which is in the world, is most worthy of all the adoration, joy, love,
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and confidence of our hearts, and of the best improuement of that life which he hath giuen vs. Trust therefore in the liuing God.
and confidence of our hearts, and of the best improvement of that life which he hath given us Trust Therefore in the living God.
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Couetousnesse (the Spirit of God tels vs) is Idolatry, or (as our old Translation turnes it) worshipping of images.
Covetousness (the Spirit of God tells us) is Idolatry, or (as our old translation turns it) worshipping of Images.
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Euery stampe or impression in his coyne is to the couetous man a very idoll:
Every stamp or impression in his coin is to the covetous man a very idol:
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And what madnesse is there in this idolatry, to dote vpon a base creature, and to bestow that life which wee haue from God, vpon a creature that hath no life in it selfe,
And what madness is there in this idolatry, to dote upon a base creature, and to bestow that life which we have from God, upon a creature that hath no life in it self,
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and no price but from men? Let me then perswade euery soule that heares me this day,
and no price but from men? Let me then persuade every soul that hears me this day,
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as Iacob did his houshold, Put away the strange gods that are among you, and be cleane;
as Iacob did his household, Put away the strange God's that Are among you, and be clean;
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and as S. Paul did his Lystrians; Oh turne away from these vanities vnto the liuing God.
and as S. Paul did his Lystrians; O turn away from these vanities unto the living God.
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The last attractiue of our trust to God, is his mercy, and liberality; Who giues vs richly all things to enioy.
The last Attractive of our trust to God, is his mercy, and liberality; Who gives us richly all things to enjoy.
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A theme, wherein yee will grant it easie to leese our selues.
A theme, wherein ye will grant it easy to lose our selves.
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First, God not onely hath all in himselfe, but he giues to vs. He giues, not somewhat, (though a crust is more then we are worthy of) but all things.
First, God not only hath all in himself, but he gives to us He gives, not somewhat, (though a crust is more then we Are worthy of) but all things.
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And not a little of all, but richly; and all this, not to looke on, but to enioy.
And not a little of all, but richly; and all this, not to look on, but to enjoy.
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Euery word would require not a seuerall houre, but a life to meditate of it; and the tongue not of men, but of Angels to expresse it.
Every word would require not a several hour, but a life to meditate of it; and the tongue not of men, but of Angels to express it.
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It is here with vs, as in a throng; we can get neither in nor out;
It is Here with us, as in a throng; we can get neither in nor out;
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But as we vse to say of Cares, so it shall be with our discourse, that the greatnesse of it shall procure silence;
But as we use to say of Cares, so it shall be with our discourse, that the greatness of it shall procure silence;
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and the more we may say of this head, the lesse wee will say:
and the more we may say of this head, the less we will say:
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It shall content vs onely to top these sheaues, since we cannot stand to thresh them out.
It shall content us only to top these sheaves, since we cannot stand to thresh them out.
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Whither can ye turne your eyes to looke beside the bounty of God? If yee looke vpward;
Whither can you turn your eyes to look beside the bounty of God? If ye look upward;
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His mercy reacheth to the heauens. If downeward; The earth is full of his goodnesse, and so is the broad sea. If yee looke about you;
His mercy reaches to the heavens. If downward; The earth is full of his Goodness, and so is the broad sea. If ye look about you;
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What is it that hee hath not giuen vs? Ayre to breathe in, fire to warme vs, water to coole vs, clothes to couer vs, food to nourish vs, fruits to refresh vs, yea delicates to please vs;
What is it that he hath not given us? Air to breathe in, fire to warm us, water to cool us, clothes to cover us, food to nourish us, fruits to refresh us, yea delicates to please us;
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beasts to serue vs, Angels to attend vs, heauen to receiue vs, and which is aboue all, his owne Sonne to redeeme vs. Lastly,
beasts to serve us, Angels to attend us, heaven to receive us, and which is above all, his own Son to Redeem us Lastly,
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if ye looke into your selues;
if you look into your selves;
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Hath hee not giuen vs a soule to informe vs, senses to informe our soule, faculties to furnish that soule? Vnderstanding, the great surueyor of the secrets of Nature, and Grace;
Hath he not given us a soul to inform us, Senses to inform our soul, faculties to furnish that soul? Understanding, the great surveyor of the secrets of Nature, and Grace;
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Fantasie and Inuention, the master of the workes; Memory the great keeper or Master of the rolles of the soule;
Fantasy and Invention, the master of the works; Memory the great keeper or Master of the rolls of the soul;
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a power that can make amends for the speed of Time, in causing him to leave behinde him those things, which else he would so cary away,
a power that can make amends for the speed of Time, in causing him to leave behind him those things, which Else he would so carry away,
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as if they had not beene:
as if they had not been:
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Will, which is the Lord Paramount in the state of the soule, the commander of our actions, the elector of our resolutions:
Will, which is the Lord Paramount in the state of the soul, the commander of our actions, the elector of our resolutions:
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Iudgement, which is the great Councellor of the will: Affections, which are the seruants of them both:
Judgement, which is the great Councillor of the will: Affections, which Are the Servants of them both:
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a bodie fit to execute the charge of the soule, so wondrously disposed, as that euery part hath best opportunitie to his owne functions;
a body fit to execute the charge of the soul, so wondrously disposed, as that every part hath best opportunity to his own functions;
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so qualified with health arising from proportion of humours, that like a watch kept in good tune, it goes right,
so qualified with health arising from proportion of humours, that like a watch kept in good tune, it Goes right,
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and is fit to serue the soule, and maintaine it selfe: an estate that yeelds all due conueniences for both soule, and body; seasonable times, raine, and sunshine; peace in our borders;
and is fit to serve the soul, and maintain it self: an estate that yields all due conveniences for both soul, and body; seasonable times, rain, and sunshine; peace in our borders;
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competency, if not plenty of all commodities, good lawes, religious, wise, iust Gouernours, happy and flourishing dayes;
competency, if not plenty of all commodities, good laws, religious, wise, just Governors, happy and flourishing days;
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and aboue all, the liberty of the Gospell. Cast vp your bookes, O yee Citizens, and summe vp your receits, I am deceiued,
and above all, the liberty of the Gospel. Cast up your books, Oh ye Citizens, and sum up your receits, I am deceived,
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if he that hath least, shall not confesse his obligations infinit.
if he that hath least, shall not confess his obligations infinite.
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There are three things especially wherein yee are beyond others, and must acknowledge your selues deeper in the Books of God,
There Are three things especially wherein ye Are beyond Others, and must acknowledge your selves Deeper in the Books of God,
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then the rest of the world; Let the first be the cleare deliuerance from that wofull iudgement of the pestilence.
then the rest of the world; Let the First be the clear deliverance from that woeful judgement of the pestilence.
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Oh remember those sorrowfull times, when euer moneth swept away thousands from among you; When a man could not set forth his foot, but into the iawes of death;
O Remember those sorrowful times, when ever Monn swept away thousands from among you; When a man could not Set forth his foot, but into the Jaws of death;
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when piles of carcasses were caried to their pits, as dung to the fields;
when piles of carcases were carried to their pits, as dung to the fields;
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when it was cruelty in the sicke to admit visitation, and loue was little better then murderous;
when it was cruelty in the sick to admit Visitation, and love was little better then murderous;
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And by how much more sad and horrible the face of those euill times looked,
And by how much more sad and horrible the face of those evil times looked,
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so much greater proclaime you the mercy of God, in this happy freedome which you now enioy;
so much greater proclaim you the mercy of God, in this happy freedom which you now enjoy;
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that you now throng together into Gods House without feare, and breathe in one anothers face without danger.
that you now throng together into God's House without Fear, and breathe in one another's face without danger.
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The second is, the wonderfull plenty of all prouisions both spirituall and bodily; You are the Sea, all the Riuers of the land runne into you:
The second is, the wonderful plenty of all provisions both spiritual and bodily; You Are the Sea, all the rivers of the land run into you:
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Of the land? Yea of the whole world; Sea and land conspire to inrich you.
Of the land? Yea of the Whole world; Sea and land conspire to enrich you.
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The third is, the priuiledge of carefull gouernment;
The third is, the privilege of careful government;
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Your Charters as they are large and strong, wherein the fauour of Princes hath made exceptions from the generall rules of their municipall lawes:
Your Charters as they Are large and strong, wherein the favour of Princes hath made exceptions from the general rules of their municipal laws:
po22 n2 c-acp pns32 vbr j cc j, c-crq dt n1 pp-f n2 vhz vvn n2 p-acp dt n1 vvz pp-f po32 j n2:
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so your forme of administration is excellent, and the execution of Iustice exemplary, and such as might become the mother Citie of the whole earth.
so your Form of administration is excellent, and the execution of justice exemplary, and such as might become the mother city of the Whole earth.
av po22 n1 pp-f n1 vbz j, cc dt n1 pp-f n1 j, cc d c-acp vmd vvi dt n1 n1 pp-f dt j-jn n1.
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For all these you haue reason to aske, Quid retribuam, with Dauid; What shall I render to the Lord for all his benefits? and to excite one another vnto thankfulnesse, with that sweet Singer of Israel, O that men would therefore praise the Lord for his goodnesse!
For all these you have reason to ask, Quid retribuam, with David; What shall I render to the Lord for all his benefits? and to excite one Another unto thankfulness, with that sweet Singer of Israel, Oh that men would Therefore praise the Lord for his Goodness!
p-acp d d pn22 vhb n1 pc-acp vvi, fw-la fw-la, p-acp np1; q-crq vmb pns11 vvi p-acp dt n1 p-acp d po31 n2? cc pc-acp vvi pi j-jn p-acp n1, p-acp cst j n1 pp-f np1, uh cst n2 vmd av vvi dt n1 p-acp po31 n1!
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And (as beneficence is a binder) these fauours of God call for your confidence:
And (as beneficence is a binder) these favours of God call for your confidence:
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What should you doe but euer trust that God, whom you haue found so gracious? Let him bee your God, be ye his people for euer;
What should you do but ever trust that God, whom you have found so gracious? Let him be your God, be you his people for ever;
q-crq vmd pn22 vdi p-acp av vvb cst np1, ro-crq pn22 vhb vvn av j? vvb pno31 vbi po22 n1, vbb pn22 po31 n1 c-acp av;
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and let him make this free and open challenge to you all;
and let him make this free and open challenge to you all;
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If there be any power in heauen, or in earth, that can doe more for you then hee hath done, let him haue your hearts and your selues.
If there be any power in heaven, or in earth, that can do more for you then he hath done, let him have your hearts and your selves.
cs pc-acp vbb d n1 p-acp n1, cc p-acp n1, cst vmb vdi av-dc p-acp pn22 cs pns31 vhz vdn, vvb pno31 vhi po22 n2 cc po22 n2.
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And thus from that dutie we owe to God in our confidence, and his beneficence to vs, we descend to that beneficence which we owe to men, expressed in the variety of foure Epithets, Doing good, being rich in good workes, ready to distribute, willing to communicate; all to one sense; all is but beneficence. And thus from that duty we owe to God in our confidence, and his beneficence to us, we descend to that beneficence which we owe to men, expressed in the variety of foure Epithets, Doing good, being rich in good works, ready to distribute, willing to communicate; all to one sense; all is but beneficence.
cc av p-acp d n1 pns12 vvb p-acp np1 p-acp po12 n1, cc po31 n1 p-acp pno12, pns12 vvb p-acp d n1 r-crq pns12 vvb p-acp n2, vvn p-acp dt n1 pp-f crd n2, vdg j, vbg j p-acp j n2, j pc-acp vvi, vvg pc-acp vvi; d p-acp crd n1; d vbz p-acp n1.
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The Scriptures of God (lest any Atheist should quarrell at this waste, haue not one word superfluous;
The Scriptures of God (lest any Atheist should quarrel At this waste, have not one word superfluous;
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Here is a redoubling of the same words without fault of Tautologie; a redoubling of the same sense in diuers words, without idlenesse.
Here is a redoubling of the same words without fault of Tautology; a redoubling of the same sense in diverse words, without idleness.
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There is feruor in these repetitions, not loosenesse;
There is feruor in these repetitions, not looseness;
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as it was wont for this cause to be obserued both in Councels, and acclamations to Princes,
as it was wont for this cause to be observed both in Counsels, and acclamations to Princes,
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how oft the same word was reiterated, that by the frequence they might iudge of the vehemence of affection.
how oft the same word was reiterated, that by the frequence they might judge of the vehemence of affection.
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It were easie to instance in many of this kind, as especially Exodus 25.35. Psalme 89.30. Iohn 1.20. and so many more, as that their mention could not be voide of that superfluity which we disclaime.
It were easy to instance in many of this kind, as especially Exodus 25.35. Psalm 89.30. John 1.20. and so many more, as that their mention could not be void of that superfluity which we disclaim.
pn31 vbdr j p-acp n1 p-acp d pp-f d n1, c-acp av-j fw-la crd. n1 crd. np1 crd. cc av d dc, c-acp cst po32 n1 vmd xx vbi j pp-f d n1 r-crq pns12 vvb.
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This heape of words therefore shewes the vehement intention of his desire of good workes, and the important necessity of their performance;
This heap of words Therefore shows the vehement intention of his desire of good works, and the important necessity of their performance;
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and the manner of this expression inforces no lesse, Charge the rich, that the doe good,
and the manner of this expression enforces no less, Charge the rich, that the do good,
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and be rich in doing good. Harken then, yee rich men of the world; it is not left arbitrary to you, that you may doe good if you will,and be rich in doing good. Harken then, ye rich men of the world; it is not left arbitrary to you, that you may do good if you will,
cc vbi j p-acp vdg j. vvb av, pn22 j n2 pp-f dt n1; pn31 vbz xx vvn j-jn p-acp pn22, cst pn22 vmb vdi j cs pn22 vmb,
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but it is laid vpon you as your charge and duty; You must doe good works, and woe be to you if you doe not.
but it is laid upon you as your charge and duty; You must do good works, and woe be to you if you do not.
cc-acp pn31 vbz vvn p-acp pn22 p-acp po22 n1 cc n1; pn22 vmb vdi j n2, cc n1 vbb p-acp pn22 cs pn22 vdb xx.
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This is not a counsell, but a precept;
This is not a counsel, but a precept;
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Although I might say of God, as we vse to say of Princes, his will is his command;
Although I might say of God, as we use to say of Princes, his will is his command;
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The same necessity that there is of Trusting in God, the same is in Doing good to men.
The same necessity that there is of Trusting in God, the same is in Doing good to men.
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Let me sling this stone into the brazen foreheads of our aduersaries, which in their shamelesse challenges of our Religion dare tell the world, we are all for faith, nothing for works,
Let me sling this stone into the brazen foreheads of our Adversaries, which in their shameless challenges of our Religion Dare tell the world, we Are all for faith, nothing for works,
vvb pno11 vvi d n1 p-acp dt j n2 pp-f po12 n2, r-crq p-acp po32 j n2 pp-f po12 n1 vvb vvi dt n1, pns12 vbr d p-acp n1, pix p-acp n2,
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and that we hold workes to saluation, as a Parenthesis to a clause, that it may be perfit without them:
and that we hold works to salvation, as a Parenthesis to a clause, that it may be perfect without them:
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Heauen and earth shall witnesse the iniustice of this calumniation;
Heaven and earth shall witness the injustice of this calumniation;
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and your consciences shall bee our compurgators this day, which shall testifie to you, both now,
and your Consciences shall be our compurgators this day, which shall testify to you, both now,
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and on your death-beds, that we haue taught you there is no lesse necessitie of good works,
and on your deathbeds, that we have taught you there is no less necessity of good works,
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then if you should be saued by them;
then if you should be saved by them;
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and that though you cannot be saued by them, as the meritorious causes of your glory,
and that though you cannot be saved by them, as the meritorious Causes of your glory,
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yet that you cannot be saued without them, as the necessarie effects of that grace which brings glory.
yet that you cannot be saved without them, as the necessary effects of that grace which brings glory.
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It is an hard sentence of some Casuists (concerning their fellowes) that but a few rich mens Confessors shall bee saued;
It is an hard sentence of Some Casuists (Concerning their Fellows) that but a few rich men's Confessors shall be saved;
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I imagine, for that they dawbe vp their consciences with vntempered morter, and sooth them vp in their sins.
I imagine, for that they daub up their Consciences with untempered mortar, and sooth them up in their Sins.
pns11 vvb, c-acp cst pns32 vvb a-acp po32 n2 p-acp j n1, cc n1 pno32 a-acp p-acp po32 n2.
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Let this be the care of them whom it concerneth; For vs, wee desire to bee faithfull to God and you;
Let this be the care of them whom it concerns; For us, we desire to be faithful to God and you;
vvb d vbi dt n1 pp-f pno32 r-crq pn31 vvz; p-acp pno12, pns12 vvb pc-acp vbi j p-acp np1 cc pn22;
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and tell you roundly what you must trust to; Doe good therefore, yee rich, if euer yee looke to receiue good;
and tell you roundly what you must trust to; Doe good Therefore, ye rich, if ever ye look to receive good;
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if euer yee looke to bee rich in heauen, bee rich in good works vpon earth:
if ever ye look to be rich in heaven, be rich in good works upon earth:
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It is a shame to heare of a rich man that dyes, and makes his will of thousands,
It is a shame to hear of a rich man that dies, and makes his will of thousands,
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and bequeaths nothing to pious and charitable vses: God and the poore are no part of his heyre;
and Bequeathes nothing to pious and charitable uses: God and the poor Are not part of his heir;
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We doe not houer ouer your expiring soules on your death-beds, as Rauens ouer a carkasse;
We do not hover over your expiring Souls on your deathbeds, as Ravens over a carcase;
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wee doe not begge for a Couent, nor fright you with Purgatory, nor chaffer with you,
we do not beg for a Covent, nor fright you with Purgatory, nor chaffer with you,
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for that inuisible treasure of the Church, whereof there is but one Key-keeper at Rome;
for that invisible treasure of the Church, whereof there is but one Key-keeper At Room;
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but wee tell you, that the making of friends with this Mammon of vnrighteousnesse, is the way to eternall habitations.
but we tell you, that the making of Friends with this Mammon of unrighteousness, is the Way to Eternal habitations.
cc-acp pns12 vvb pn22, cst dt n-vvg pp-f n2 p-acp d np1 pp-f n1-u, vbz dt n1 p-acp j n2.
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They say of Cyrus, that he was wont to say he laid vp treasures for himself,
They say of Cyrus, that he was wont to say he laid up treasures for himself,
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whiles he made his friends rich: but we say to you, that you lay vp treasures for your selues in heauen,
while he made his Friends rich: but we say to you, that you lay up treasures for your selves in heaven,
cs pns31 vvd po31 n2 j: cc-acp pns12 vvb p-acp pn22, cst pn22 vvb a-acp n2 p-acp po22 n2 p-acp n1,
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whiles you make the poore your friends vpon earth:
while you make the poor your Friends upon earth:
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We tell you there must be a Date, ere there can be a Dabitur; that he which giues to the poore, lends vpon vse to the Lord;
We tell you there must be a Date, ere there can be a Dabitur; that he which gives to the poor, lends upon use to the Lord;
pns12 vvb pn22 a-acp vmb vbi dt n1, c-acp a-acp vmb vbi dt fw-la; cst pns31 r-crq vvz p-acp dt j, vvz p-acp n1 p-acp dt n1;
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which payes large increase for all he borrows;
which pays large increase for all he borrows;
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and how shal he giue you the Interest of glory, where he hath not receiued the Principall of beneficence? How can that man euer looke to be Gods heyre, in the Kingdome of heauen, that giues all away to his earthly heyres,
and how shall he give you the Interest of glory, where he hath not received the Principal of beneficence? How can that man ever look to be God's heir, in the Kingdom of heaven, that gives all away to his earthly Heirs,
cc q-crq vmb pns31 vvi pn22 dt n1 pp-f n1, c-crq pns31 vhz xx vvn dt j-jn pp-f n1? q-crq vmb d n1 av vvi pc-acp vbi npg1 n1, p-acp dt n1 pp-f n1, cst vvz d av p-acp po31 j n2,
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and lends nothing to the God of heauen? As that witty Grecian said of extreame tall men, that they were Cypresse-trees NONLATINALPHABET &c. faire and tall, but fruitlesse:
and lends nothing to the God of heaven? As that witty Grecian said of extreme tall men, that they were Cypress-trees etc. fair and tall, but fruitless:
cc vvz pix p-acp dt n1 pp-f n1? p-acp cst j jp vvd pp-f j-jn j n2, cst pns32 vbdr n2 av j cc j, cc-acp j:
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so may I say of a strait-handed rich man; And these Cypresses are not for the Garden of Paradise;
so may I say of a strait-handed rich man; And these Cypresses Are not for the Garden of Paradise;
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none shall euer be planted there but the fruitfull:
none shall ever be planted there but the fruitful:
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And if the first Paradise had any trees in it onely for pleasure, I am sure the second, which is in the midst of the new Ierusalem, shall haue no tree that beares not twelue fruits, yea whose very leaues are not beneficiall.
And if the First Paradise had any trees in it only for pleasure, I am sure the second, which is in the midst of the new Ierusalem, shall have no tree that bears not twelue fruits, yea whose very leaves Are not beneficial.
cc cs dt ord n1 vhd d n2 p-acp pn31 av-j p-acp n1, pns11 vbm j dt ord, r-crq vbz p-acp dt n1 pp-f dt j np1, vmb vhi dx n1 cst vvz xx crd n2, uh q-crq j n2 vbr xx j.
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Doe good therefore, O ye rich, and shew your wealth to bee, not in hauing, but in doing good.
Doe good Therefore, Oh you rich, and show your wealth to be, not in having, but in doing good.
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And if God haue put this holy resolution into any of your hearts, take this with you also, from him;
And if God have put this holy resolution into any of your hearts, take this with you also, from him;
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Doe not talke, and purpose, and proiect, but execute;
Do not talk, and purpose, and project, but execute;
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Doe not so doe good, that wee may thanke your death-bed for it, and not you:
Do not so do good, that we may thank your deathbed for it, and not you:
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Late beneficence is better then none, but so much as early beneficence is better then late;
Late beneficence is better then none, but so much as early beneficence is better then late;
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Hee that giues not till hee dyes, shewes that hee would not giue, if hee could keepe it;
He that gives not till he dies, shows that he would not give, if he could keep it;
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And God loues a cheerfull giuer;
And God loves a cheerful giver;
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That which you giue thus, you giue it by your Testament, I can scarce say you giue it by your will:
That which you give thus, you give it by your Testament, I can scarce say you give it by your will:
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The good mans praise is Dispersit, dedit: he disperses his goods, not, he left them behind him;
The good men praise is Dispersed, dedit: he disperses his goods, not, he left them behind him;
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and his distribution is seconded with the retribution of God, His righteousnesse endureth for euer, Psalme, 112.9. Our Sauiour tells vs that our good works are our light, Let your light so shine, that men may see your good workes;
and his distribution is seconded with the retribution of God, His righteousness Endureth for ever, Psalm, 112.9. Our Saviour tells us that our good works Are our Light, Let your Light so shine, that men may see your good works;
cc po31 n1 vbz vvn p-acp dt n1 pp-f np1, po31 n1 vvz p-acp av, n1, crd. po12 n1 vvz pno12 cst po12 j n2 vbr po12 n1, vvb po22 n1 av vvi, cst n2 vmb vvi po22 j n2;
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which of you lets his light go behinde him, and hath it not rather caried before him, that he may see which way it goes,
which of you lets his Light go behind him, and hath it not rather carried before him, that he may see which Way it Goes,
r-crq pp-f pn22 vvz po31 n1 vvi p-acp pno31, cc vhz pn31 xx av vvn p-acp pno31, cst pns31 vmb vvi r-crq n1 pn31 vvz,
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and which way himselfe goes by it? Doe good therefore in your life, that you may haue comfort in your death,
and which Way himself Goes by it? Doe good Therefore in your life, that you may have Comfort in your death,
cc r-crq n1 px31 vvz p-acp pn31? n1 j av p-acp po22 n1, cst pn22 vmb vhi n1 p-acp po22 n1,
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and a Crowne of life after death.
and a Crown of life After death.
cc dt n1 pp-f n1 p-acp n1.
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Now all this haue I spoken, not for that I haue ought (as S. Paul sayes) whereof to accuse my Nation;
Now all this have I spoken, not for that I have ought (as S. Paul Says) whereof to accuse my nation;
av d d vhb pns11 vvn, xx p-acp cst pns11 vhb vmd (c-acp np1 np1 vvz) c-crq pc-acp vvi po11 n1;
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Blessed be God, as good workes haue abounded in this age, so this place hath superabounded in good workes.
Blessed be God, as good works have abounded in this age, so this place hath superabounded in good works.
vvn vbb np1, c-acp j n2 vhb vvn p-acp d n1, av d n1 vhz vvn p-acp j n2.
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Bee it spoken to the glory of that God, whose all our good works are, to the honour of the Gospell, to the conuiction of that lewd slander of Solifidianisme;
Bee it spoken to the glory of that God, whose all our good works Are, to the honour of the Gospel, to the conviction of that lewd slander of Solifidianism;
n1 pn31 vvn p-acp dt n1 pp-f cst np1, rg-crq d po12 j n2 vbr, p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f cst j n1 pp-f np1;
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London shall vye good workes with any City vpon earth; This day and your eares are abundant witnesses;London shall vie good works with any city upon earth; This day and your ears Are abundant Witnesses;
np1 vmb vvi j n2 p-acp d n1 p-acp n1; d n1 cc po22 n2 vbr j n2;
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As those therefore that by an handfull ghesse at the whole sacke, it may please you by this yeeres Briefe to iudge of the rest;
As those Therefore that by an handful guess At the Whole sack, it may please you by this Years Brief to judge of the rest;
c-acp d av cst p-acp dt n1 vvb p-acp dt j-jn n1, pn31 vmb vvi pn22 p-acp d n2 j pc-acp vvi pp-f dt n1;
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Wherein I doe not feare lest Enuie it selfe shall accuse vs of a vaine-glorious ostentation;
Wherein I do not Fear lest Envy it self shall accuse us of a vainglorious ostentation;
c-crq pns11 vdb xx vvi cs n1 pn31 n1 vmb vvi pno12 pp-f dt j n1;
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Those obstreperous benefactors, that (like to Hens which cannot lay an egge, but they must cackle straight) giue no almes but with trumpets, lose their thankes with God;
Those obstreperous benefactors, that (like to Hens which cannot lay an egg, but they must cackle straight) give no alms but with trumpets, loose their thanks with God;
d j n2, cst (av-j p-acp n2 r-crq vmbx vvi dt n1, cc-acp pns32 vmb vvi av-j) vvb dx n2 cc-acp p-acp n2, vvb po32 n2 p-acp np1;
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Almes should be like oyle, which though it swimme aloft when it is falne, yet makes no noise in the falling;
Alms should be like oil, which though it swim aloft when it is fallen, yet makes no noise in the falling;
n2 vmd vbi j n1, r-crq cs pn31 vvb av c-crq pn31 vbz vvn, av vvz dx n1 p-acp dt n-vvg;
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not like water, that still sounds where it lights: But howsoeuer priuate beneficence should not be acquainted with both the hands of the giuer,
not like water, that still sounds where it lights: But howsoever private beneficence should not be acquainted with both the hands of the giver,
xx av-j vvi, cst av vvz c-crq pn31 vvz: cc-acp c-acp j n1 vmd xx vbi vvn p-acp d dt n2 pp-f dt n1,
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but silently expect the reward of him that seeth in secret, yet God should bee a great loser,
but silently expect the reward of him that sees in secret, yet God should be a great loser,
cc-acp av-j vvi dt n1 pp-f pno31 cst vvz p-acp j-jn, av np1 vmd vbi dt j n1,
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if the publike fruits of charity should bee smothered in a modest secrecy:
if the public fruits of charity should be smothered in a modest secrecy:
cs dt j n2 pp-f n1 vmd vbi vvn p-acp dt j n1:
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To the praise therefore of that good God, which giues vs to giue, and rewards vs for giuing, to the example of posterity, to the honor of our Profession, to the incouragement of the wel-deseruing,
To the praise Therefore of that good God, which gives us to give, and rewards us for giving, to the Exampl of posterity, to the honour of our Profession, to the encouragement of the well-deserving,
p-acp dt n1 av pp-f d j np1, r-crq vvz pno12 pc-acp vvi, cc vvz pno12 p-acp vvg, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f po12 n1, p-acp dt n1 pp-f dt j,
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and to the shame of our malicious aduersaries, heare what this yeare hath brought forth.
and to the shame of our malicious Adversaries, hear what this year hath brought forth.
cc p-acp dt n1 pp-f po12 j n2, vvb r-crq d n1 vhz vvn av.
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Here followeth a briefe memoriall of the charitable acts of the City this yeere last past, &c. And if the season had not hindered, your eyes should haue seconded your eares in the comfortable testimonie of this beneficence, Euge, &c. Well done, good and faithfull seruants;Here follows a brief memorial of the charitable acts of the city this year last passed, etc. And if the season had not hindered, your eyes should have seconded your ears in the comfortable testimony of this beneficence, Euge, etc. Well done, good and faithful Servants;
av vvz dt j n1 pp-f dt j n2 pp-f dt n1 d n1 ord vvd, av cc cs dt n1 vhd xx vvn, po22 n2 vmd vhi vvn po22 n2 p-acp dt j n1 pp-f d n1, j, av av vdn, j cc j n2;
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Thus should your Profession bee graced;
Thus should your Profession be graced;
av vmd po22 n1 vbi vvn;
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thus should the incense of your almes ascend in pillers of holy smoke into the nostrils of God;
thus should the incense of your alms ascend in pillars of holy smoke into the nostrils of God;
av vmd dt n1 pp-f po22 n2 vvb p-acp n2 pp-f j n1 p-acp dt n2 pp-f np1;
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thus should your talents bee turned into Cities: This colour is no other then celestiall, and so shall your reward be;
thus should your Talents be turned into Cities: This colour is no other then celestial, and so shall your reward be;
av vmd po22 n2 vbb vvn p-acp n2: d n1 vbz dx j-jn av j, cc av vmb po22 n1 vbi;
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Thus should the foundation be laid of that building, whose wals reach vp vnto heauen, whose roofe is finished and laid on, in the heauen of heauens, in that immortalitie of glory, which the God of all glory, peace,
Thus should the Foundation be laid of that building, whose walls reach up unto heaven, whose roof is finished and laid on, in the heaven of heavens, in that immortality of glory, which the God of all glory, peace,
av vmd dt n1 vbb vvn pp-f d n1, rg-crq n2 vvb a-acp p-acp n1, rg-crq n1 vbz vvn cc vvn a-acp, p-acp dt n1 pp-f n2, p-acp d n1 pp-f n1, r-crq dt n1 pp-f d n1, n1,
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and comfort hath prouided for all that loue him;
and Comfort hath provided for all that love him;
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Vnto the participation whereof, the same God of ours mercifully bring vs through the Sonne of his loue, Iesus Christ the righteous:
Unto the participation whereof, the same God of ours mercifully bring us through the Son of his love, Iesus christ the righteous:
p-acp dt n1 c-crq, dt d n1 pp-f png12 av-j vvb pno12 p-acp dt n1 pp-f po31 n1, np1 np1 dt j:
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to whom, with the Father, and the Holy Ghost, one infinite and incomprehensible God, be giuen all praise, honour and glory, now and for euer. Amen.
to whom, with the Father, and the Holy Ghost, one infinite and incomprehensible God, be given all praise, honour and glory, now and for ever. Amen.
p-acp ro-crq, p-acp dt n1, cc dt j n1, crd j cc j np1, vbb vvn d n1, n1 cc n1, av cc p-acp av. uh-n.
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