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THE ROSE AND LILY. Solomons Song. 2.1. I am the Rose of Sharon, and the Lily of the Valleys.
THE ROSE AND LILY. Solomons Song. 2.1. I am the Rose of Sharon, and the Lily of the Valleys.
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THE summe of mans duty to God consists in the keeping of the ten Commandements which (for the brevity of them) Moses, that man of God, calles NONLATINALPHABET Gnasereth haddebarim, decem verba, ten words:
THE sum of men duty to God consists in the keeping of the ten commandments which (for the brevity of them) Moses, that man of God, calls Gennesaret haddebarim, Decem verba, ten words:
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our Saviour Christ reduceth those ten to two: and the Apostle S. Paul reduceth those two to one, when he sayes;
our Saviour christ reduceth those ten to two: and the Apostle S. Paul reduceth those two to one, when he Says;
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that love is the fulfilling of the Law. But all love is not lovely in us, nor likeing to God:
that love is the fulfilling of the Law. But all love is not lovely in us, nor liking to God:
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for as there is the love of God;
for as there is the love of God;
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so there is the love of our selves, and the love of the world, which two last,
so there is the love of our selves, and the love of the world, which two last,
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like Pharaohs leane kine , eat up and devour the former, and yet are never the better;
like Pharaohs lean kine, eat up and devour the former, and yet Are never the better;
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and therefore they must bee pruned away, that the former may be grafted in.
and Therefore they must be pruned away, that the former may be grafted in.
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Now Solomon (who passed all the Kings of the earth in wisdome) wrote three books;
Now Solomon (who passed all the Kings of the earth in Wisdom) wrote three books;
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the booke of the Proverbs, to prune away the love of our selves;
the book of the Proverbs, to prune away the love of our selves;
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we must not thinke our selves to be wiser than all others, and despise instruction lest wee prove fooles:
we must not think our selves to be Wiser than all Others, and despise instruction lest we prove Fools:
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And the booke of Ecclesiastes, to prune away the love of the world; because all is but vanity and vexation of spirit.
And the book of Ecclesiastes, to prune away the love of the world; Because all is but vanity and vexation of Spirit.
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Cum enim duo sunt mala, quae vel sola vel maxime militant adversus animum, vanus scilicet amor mundi, et superfluus sui;
Cum enim duo sunt mala, Quae vel sola vel maxim militant Adversus animum, Vanus scilicet amor mundi, et superfluus sui;
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pesti vtri { que } duo illi libri obviare noscuntur, saith S. Bernard . pesti vtri { que } duo illi Libri obviare noscuntur, Says S. Bernard.
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Whereas there are two evills, which either solely or cheifely doe fight against the soule, to wit, the vaine love of the world,
Whereas there Are two evils, which either solely or chiefly do fight against the soul, to wit, the vain love of the world,
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and the over-weaning love of our selves; those two Bookes yeeld a remedy for each malady:
and the overweening love of our selves; those two Books yield a remedy for each malady:
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Alter sarculo disciplinae prava quae { que } in moribus, et superflua carnis resecans; Altar sarculo Discipline prava Quae { que } in moribus, et superflua carnis resecans;
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alter luce rationis in omni gloria mundi fucum vanitatis sagaciter deprehendens, veraciter { que } distinguens à solido veritatis: altar luce rationis in omni gloria mundi fucum vanitatis sagaciter deprehendens, Veraciter { que } distinguens à solido veritatis:
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The one by the pruning-hooke of instruction cuts off the rudenesse of manners, and the superfluous desires of the flesh;
The one by the pruning-hook of instruction cuts off the rudeness of manners, and the superfluous Desires of the Flesh;
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the other by the light of reason doth quickly apprehend the smoake of vanity in the glory of the world,
the other by the Light of reason does quickly apprehend the smoke of vanity in the glory of the world,
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and distinguish it from the truth:
and distinguish it from the truth:
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And he wrote this third booke of the Canticles, to ingraffe the love of God in our hearts.
And he wrote this third book of the Canticles, to ingraff the love of God in our hearts.
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As the inmost part of the Temple was called the Sanctum Sanctorum, the Holy of Holies,
As the inmost part of the Temple was called the Sanctum Sanctorum, the Holy of Holies,
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as being the Most holy place, so is this booke called Canticum canticorum, the Song of Songs from the excellency of it,
as being the Most holy place, so is this book called Canticum canticorum, the Song of Songs from the excellency of it,
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as being the cheefest Song, not only of Solomons (who wrote a thousand and five) but also the most excellent Song that ever was pend,
as being the chiefest Song, not only of Solomons (who wrote a thousand and five) but also the most excellent Song that ever was pend,
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as describing the union and Communion betweene Christ and his Church more excellently and elegantly then any other.
as describing the Union and Communion between christ and his Church more excellently and elegantly then any other.
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The pen-man of this booke is Solomon, which is a name of peace: he begins his booke with a kisse, which is a signe of peace:
The penman of this book is Solomon, which is a name of peace: he begins his book with a kiss, which is a Signen of peace:
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and the whole subject of the booke is love, which is fomentum pacis, the fomentation of peace;
and the Whole Subject of the book is love, which is Fomentum pacis, the fomentation of peace;
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for it is a Divine Epithalamium, or marriage song upon the holy nuptialls betweene Christ and his Church.
for it is a Divine Epithalamium, or marriage song upon the holy nuptials between christ and his Church.
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And although some (perhapps) would understand it literally of the marriage betweene Salomon and Pharaohs daughter:
And although Some (perhaps) would understand it literally of the marriage between Solomon and Pharaohs daughter:
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yet as our Saviour Christ said once, a greater then Salomon is here;
yet as our Saviour christ said once, a greater then Solomon is Here;
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so may I say now, a greater then Solomon is here meant, and a Spowse farr more glorious and beautifull, then Pharoahs daughter.
so may I say now, a greater then Solomon is Here meant, and a Spouse Far more glorious and beautiful, then Pharaohs daughter.
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As there were two Alexanders, the one Apellis opus, the other Philippi filius, the one portrayed by Apelles, being unmatchable for the skilfulnes of the art, the other the sonne of Philip, being invincible for the valour of his heart:
As there were two Alexanders, the one Apellis opus, the other Philippi filius, the one portrayed by Apelles, being unmatchable for the skilfulness of the art, the other the son of Philip, being invincible for the valour of his heart:
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so there were two Solomons, the one typricall, the other mysticall; the one the wisest among the sonns of men, and yet but a man;
so there were two Solomons, the one typricall, the other mystical; the one the Wisest among the Sons of men, and yet but a man;
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the other excelling all men, for he was annoynted with the oyle of gladnes above his fellowes, being both God and man,
the other excelling all men, for he was anointed with the oil of gladness above his Fellows, being both God and man,
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and he it is that is chiefly spoken of in this booke, which sets downe the mutuall and reciprocall love betweene him and his Church.
and he it is that is chiefly spoken of in this book, which sets down the mutual and reciprocal love between him and his Church.
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Now the Scripture mentioneth the Bride, the Bride-Groome, and the friends of them both, and all these in this Song (especially the two former) are brought in as speakers every one of and unto others.
Now the Scripture mentioneth the Bride, the Bride-Groome, and the Friends of them both, and all these in this Song (especially the two former) Are brought in as Speakers every one of and unto Others.
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The Text that I have chosen is the speech either of Christ, or of the Church;
The Text that I have chosen is the speech either of christ, or of the Church;
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for in respect of both it may be said, I am the Rose of Sharon, and the Lily of the valleys.
for in respect of both it may be said, I am the Rose of Sharon, and the Lily of the valleys.
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I have all this while but shewed you the Trees, I shall now give you of the Fruit;
I have all this while but showed you the Trees, I shall now give you of the Fruit;
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and open the shell, that you may tast the sweetnes of the kernell:
and open the shell, that you may taste the sweetness of the kernel:
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wee have hitherto, as in bortis inclusis, stood without, I shall now bring you into the Spouses garden, where you may gather Roses, and feed on Lilies.
we have hitherto, as in bortis inclusis, stood without, I shall now bring you into the Spouses garden, where you may gather Roses, and feed on Lilies.
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The words conteyne three parts, First, Subjectum, a Subject, in the first word, I, and that is either Christ, or the Church.
The words contain three parts, First, Subjectum, a Subject, in the First word, I, and that is either christ, or the Church.
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Secondly, Subjecti Attributa, the attributes of this subject, the Rose and the Lily.
Secondly, Subject Attributa, the attributes of this Subject, the Rose and the Lily.
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Thirdly, Attributorum Limitatio, the Limitation of these Attributes, the Rose of Sharon, and the Lily of the valleys.
Thirdly, Attributorum Limitatio, the Limitation of these Attributes, the Rose of Sharon, and the Lily of the valleys.
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I will begin first with the best Subject, and shew you wherein Christ doth resemble the Rose of Sharon: for of him doe S. Hierome and others expound the Text.
I will begin First with the best Subject, and show you wherein christ does resemble the Rose of Sharon: for of him doe S. Jerome and Others expound the Text.
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Most of the Fathers following the version of the Septuagint, in stead of, I am the Rose of Sharon, read it, I am the Flower of the field;
Most of the Father's following the version of the septuagint, in stead of, I am the Rose of Sharon, read it, I am the Flower of the field;
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and thus S. Amb. expounds it:
and thus S. Ambassadors expounds it:
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Ante suam incarnationem Salvator in Angeli persona Patriarchis et Prophetis loquendo, solus cui nullussimilis inter Angelos, Thronos, Dominationes, et Potestates, omnibus admirandus, singularis flos in toto coelorum campo coruscans, probatur. Ante suam incarnationem Salvator in Angeli persona Patriarchs et Prophetess Loquendo, solus cui nullussimilis inter Angels, Thrones, Dominations, et Potestates, omnibus admirandus, singularis flos in toto Coelorum campo coruscans, Probatum.
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When our Saviour spake to the Patriarks and Prophets in the person of the Angels, he shewed himselfe to be the chiefe sweet-smelling Flower of Heaven, having none like him among the Angels Thrones, Dominions or Powers.
When our Saviour spoke to the Patriarchs and prophets in the person of the Angels, he showed himself to be the chief sweet-smelling Flower of Heaven, having none like him among the Angels Thrones, Dominions or Powers.
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But, as a precious stone lying hid in the earth, or as a Iewell being lockt up in a casket,
But, as a precious stone lying hid in the earth, or as a Jewel being locked up in a casket,
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though it be glorious and beautifull in it selfe, yet is not beneficiall unto us, untill it be digged or taken out for our use;
though it be glorious and beautiful in it self, yet is not beneficial unto us, until it be dug or taken out for our use;
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So though Christ were alwaies glorious in himselfe, while he was yet in sinu Patris;
So though christ were always glorious in himself, while he was yet in sinu Patris;
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<2^PAGES^MISSING> of that which he felt at his passion: these were but dropps in respect of that shower:
<2^PAGES^MISSING> of that which he felt At his passion: these were but drops in respect of that shower:
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these were but skirmishes, in respect of that battaile: these prickles did but peirce his Skin, those his Heart;
these were but Skirmishes, in respect of that battle: these prickles did but pierce his Skin, those his Heart;
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these wounded his Body, those his Soule the sufferings of his Body, were but the Body of his sufferings,
these wounded his Body, those his Soul the sufferings of his Body, were but the Body of his sufferings,
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but the sorrow of his Soule, was the Soule of his sorrow.
but the sorrow of his Soul, was the Soul of his sorrow.
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Goe with him to Gethsemane, and see his agony in the garden, and you shall see our propitiatory sacrifice (though men were made upright) lye flat on the earth:
Go with him to Gethsemane, and see his agony in the garden, and you shall see our propitiatory sacrifice (though men were made upright) lie flat on the earth:
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he that had no place wherein to lay his Head, could easily finde a place whereon to lay his Face, even on the ground:
he that had no place wherein to lay his Head, could Easily find a place whereon to lay his Face, even on the ground:
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he that bids us to take his yoke on us, for it is easy;
he that bids us to take his yoke on us, for it is easy;
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and his burthen, for it is light, being to take on him the yoke of our sinns, he found it to be paynfull, and our burthen heavy:
and his burden, for it is Light, being to take on him the yoke of our Sins, he found it to be painful, and our burden heavy:
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the first Adam was to eat his bread in the sweat of his face, and the second Adam being to satisfy for sinne (for which that was a curse) used the sweat of his Face,
the First Adam was to eat his bred in the sweat of his face, and the second Adam being to satisfy for sin (for which that was a curse) used the sweat of his Face,
dt ord np1 vbds pc-acp vvi po31 n1 p-acp dt n1 pp-f po31 n1, cc dt ord np1 vbg pc-acp vvi p-acp n1 (c-acp r-crq d vbds dt n1) vvd dt n1 pp-f po31 n1,
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and that no ordinary, but an extraordinary sweat, even dropps of bloud: by and by comes in Iudas that traitour, with company to apprehend him:
and that no ordinary, but an extraordinary sweat, even drops of blood: by and by comes in Iudas that traitor, with company to apprehend him:
cc cst dx j, cc-acp dt j n1, av n2 pp-f n1: p-acp cc a-acp vvz p-acp np1 d n1, p-acp n1 pc-acp vvi pno31:
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he was once an Apostle, but he went out from Bethel to Betharah, from the house of God to the house of confusion,
he was once an Apostle, but he went out from Bethel to Betharab, from the house of God to the house of confusion,
pns31 vbds a-acp dt n1, cc-acp pns31 vvd av p-acp np1 p-acp np1, p-acp dt n1 pp-f np1 p-acp dt n1 pp-f n1,
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and sold his master for a little money:
and sold his master for a little money:
cc vvd po31 n1 p-acp dt j n1:
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valuing his head, at lesse then an asses head was valued at, at the siege of Samaria, for that was sold for fourescore peeces of silver, and Christ but for thirty.
valuing his head, At less then an asses head was valued At, At the siege of Samaria, for that was sold for fourescore Pieces of silver, and christ but for thirty.
vvg po31 n1, p-acp dc cs dt ng1 n1 vbds vvn p-acp, p-acp dt n1 pp-f np1, p-acp d vbds vvn p-acp crd n2 pp-f n1, cc np1 p-acp p-acp crd.
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Goe along with him to Gabbatha, and see his sufferings in the high Priests Hall:
Go along with him to Gabbatha, and see his sufferings in the high Priests Hall:
vvb a-acp p-acp pno31 p-acp np1, cc vvi po31 n2 p-acp dt j ng1 n1:
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before he comes thither, his Disciples forsooke him, but Peter followed him a farr off to deny him: he that cured the Eyes of the blind by annoynting them with clay and spittle, had his own spit on to put them out:
before he comes thither, his Disciples forsook him, but Peter followed him a Far off to deny him: he that cured the Eyes of the blind by anointing them with clay and spittle, had his own spit on to put them out:
c-acp pns31 vvz av, po31 n2 vvd pno31, cc-acp np1 vvd pno31 dt av-j a-acp pc-acp vvi pno31: pns31 cst vvd dt n2 pp-f dt j p-acp vvg pno32 p-acp n1 cc n1, vhd po31 d n1 p-acp pc-acp vvi pno32 av:
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he was derided and was dumb that had cured the dumb:
he was derided and was dumb that had cured the dumb:
pns31 vbds vvn cc vbds j cst vhd vvn dt j:
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though he purchased for us a Crowne of glory, yet was he himselfe crowned with a crowne of Thornes:
though he purchased for us a Crown of glory, yet was he himself crowned with a crown of Thorns:
cs pns31 vvd p-acp pno12 dt n1 pp-f n1, av vbds pns31 px31 vvn p-acp dt n1 pp-f n2:
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the multitudes cry of Hosanna, is altered and turned to Crucifige; crucify him: in stead of spreading their garments in his way, they part his garments among them:
the Multitudes cry of Hosanna, is altered and turned to Crucifige; crucify him: in stead of spreading their garments in his Way, they part his garments among them:
dt n2 vvb pp-f n1, vbz vvn cc vvn p-acp fw-la; vvi pno31: p-acp n1 pp-f vvg po32 n2 p-acp po31 n1, pns32 vvb po31 n2 p-acp pno32:
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hee that suffered for sinners, was condemned by sinners:
he that suffered for Sinners, was condemned by Sinners:
pns31 cst vvd p-acp n2, vbds vvn p-acp n2:
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the most righteous judge of the World, was condemned by the most unjust judge in the World;
the most righteous judge of the World, was condemned by the most unjust judge in the World;
dt av-ds j n1 pp-f dt n1, vbds vvn p-acp dt av-ds j n1 p-acp dt n1;
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even Pilate, though he had pronounced him guiltles three times, will condemne himselfe rather then not condemn him.
even Pilate, though he had pronounced him guiltless three times, will condemn himself rather then not condemn him.
av np1, c-acp pns31 vhd vvn pno31 j crd n2, vmb vvi px31 av av xx vvi pno31.
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Goe on with him to Golgotha, and see the Catastrophe of his tragedy on Mount Calvary: and you shall see that he that suffered for all sinnes, suffered in all his senses:
Go on with him to Golgotha, and see the Catastrophe of his tragedy on Mount Calvary: and you shall see that he that suffered for all Sins, suffered in all his Senses:
vvb a-acp p-acp pno31 p-acp np1, cc vvi dt n1 pp-f po31 n1 p-acp n1 np1: cc pn22 vmb vvi cst pns31 cst vvd p-acp d n2, vvn p-acp d po31 n2:
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Sustinuit in tactu clavorum asperitatem, in auditu opprobriorum confusionem, in odoratu sputorum faeditatem, in gustu aceti et fellis amaritudinem, in oculis lacrimarum effusionem: Sustinuit in tactu clavorum asperitatem, in auditu opprobriorum confusionem, in odoratu sputorum faeditatem, in gustu aceti et fellis amaritudinem, in oculis lacrimarum effusionem:
np1 p-acp fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la n1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
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his Eyes saw his most cruell enemies, his Eares heard their bitter revilings, his Nose smelt the stinke of the place, his taste tasted the bitternes of the Gall and Myrrhe: his Eyes saw his most cruel enemies, his Ears herd their bitter revilings, his Nose smelled the stink of the place, his taste tasted the bitterness of the Gall and Myrrh:
po31 n2 vvd po31 av-ds j n2, po31 n2 vvd po32 j n2-vvg, po31 n1 vvd dt n1 pp-f dt n1, po31 n1 vvd dt n1 pp-f dt n1 cc n1:
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his feeling felt the accuratenes of the torments he was put to.
his feeling felt the accuratenes of the torments he was put to.
png31 n-vvg vvd dt n1 pp-f dt n2 pns31 vbds vvn p-acp.
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He that suffered for all kindes of men, suffered from all kindes of men, Kings, Priests, People, rich and poore, men and women.
He that suffered for all Kinds of men, suffered from all Kinds of men, Kings, Priests, People, rich and poor, men and women.
pns31 cst vvd p-acp d n2 pp-f n2, vvn p-acp d n2 pp-f n2, n2, n2, n1, j cc j, n2 cc n2.
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And he that suffered for all persons, suffered in all the parts of his Body, we may say in genere (for we cannot count the species) that he suffered from all kinde of men all kind of payne, in every kinde of subject:
And he that suffered for all Persons, suffered in all the parts of his Body, we may say in genere (for we cannot count the species) that he suffered from all kind of men all kind of pain, in every kind of Subject:
cc pns31 cst vvd p-acp d n2, vvn p-acp d dt n2 pp-f po31 n1, pns12 vmb vvi p-acp fw-la (c-acp pns12 vmbx vvi dt n2) cst pns31 vvd p-acp d n1 pp-f n2 d n1 pp-f n1, p-acp d n1 pp-f n-jn:
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that is, in his fame, his honour, his goods, his Soule and Body.
that is, in his fame, his honour, his goods, his Soul and Body.
cst vbz, p-acp po31 n1, po31 n1, po31 n2-j, po31 n1 cc n1.
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His Head that did wear a Crowne of Majesty, was crowned with Thornes; his Eyes that were as the Eyes of Doves upon the Rivers of waters, were dazled with blowes;
His Head that did wear a Crown of Majesty, was crowned with Thorns; his Eyes that were as the Eyes of Dove upon the rivers of waters, were dazzled with blows;
po31 n1 cst vdd vvi dt n1 pp-f n1, vbds vvn p-acp n2; po31 n2 cst vbdr p-acp dt n2 pp-f n2 p-acp dt n2 pp-f n2, vbdr vvn p-acp n2;
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his Cheekes that were as a bed of Spices, and sweet Flowers, were defiled with spittings, and buffetted with fists;
his Cheeks that were as a Bed of Spices, and sweet Flowers, were defiled with spittings, and buffeted with fists;
po31 n2 cst vbdr c-acp dt n1 pp-f n2, cc j n2, vbdr vvn p-acp n2, cc vvn p-acp n2;
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his Hands that had cured diseases, had now need to be cured themselves;
his Hands that had cured diseases, had now need to be cured themselves;
po31 n2 cst vhd vvn n2, vhd av vvb pc-acp vbi vvn px32;
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they that were as rings of Gold had now rings made in them by the Nayles: his Feete that were washed with Maryes teares, and wiped with the hayres of her head, were nayled to the Crosse:
they that were as rings of Gold had now rings made in them by the Nails: his Feet that were washed with Maryes tears, and wiped with the hairs of her head, were nailed to the Cross:
pns32 cst vbdr p-acp n2 pp-f n1 vhd av n2 vvn p-acp pno32 p-acp dt n2: po31 n2 cst vbdr vvn p-acp np1 n2, cc vvn p-acp dt n2 pp-f po31 n1, vbdr vvn p-acp dt n1:
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we had no whole part about us by reason of our sins, neither had he any whole part about him by reason of his sores,
we had no Whole part about us by reason of our Sins, neither had he any Whole part about him by reason of his sores,
pns12 vhd dx j-jn n1 p-acp pno12 p-acp n1 pp-f po12 n2, dx vhd pns31 d j-jn n1 p-acp pno31 p-acp n1 pp-f po31 n2,
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but this Rose - tree was full of prickles, from the bottome to the top:
but this Rose - tree was full of prickles, from the bottom to the top:
cc-acp d vvd - n1 vbds j pp-f n2, p-acp dt n1 p-acp dt n1:
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even from the sole of the foot to the crowne of the Head there was no soundnes,
even from the sole of the foot to the crown of the Head there was no soundness,
av p-acp dt j pp-f dt n1 p-acp dt n1 pp-f dt n1 a-acp vbds dx n1,
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but wounds, and bruises and putrifying sores.
but wounds, and bruises and Putrifying sores.
cc-acp n2, cc n2 cc vvg n2.
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It is observed by S. Bernard, that all that Christ suffered in the time of his exinanition, is to be referred to the rednes of his passion,
It is observed by S. Bernard, that all that christ suffered in the time of his exinanition, is to be referred to the redness of his passion,
pn31 vbz vvn p-acp np1 np1, cst d cst np1 vvd p-acp dt n1 pp-f po31 n1, vbz pc-acp vbi vvn p-acp dt n1 pp-f po31 n1,
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and the often effusion of his bloud was the better colouring of this Rose. Which precious bloud of his was shed seaven severall times to free us from the seaven deadly sins, (or rather from all the deady sinens (wherewith we were defiled.
and the often effusion of his blood was the better colouring of this Rose. Which precious blood of his was shed seaven several times to free us from the seaven deadly Sins, (or rather from all the deady sinens (wherewith we were defiled.
cc dt av n1 pp-f po31 n1 vbds dt jc n-vvg pp-f d vvd. r-crq j n1 pp-f png31 vbds vvn crd j n2 pc-acp vvi pno12 p-acp dt crd j n2, (cc av-c p-acp d dt j n2 (c-crq pns12 vbdr vvn.
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First, in Circumcisione, when hee was circumcised and had his name given him (that name above all names) to be called Iesus: Propterea quod tum puram salvationem sanguinis fundere inciperet, qui in completione salutis nostrae totus erat effundendus, saith S. Bernard. Because he did then begin to shed his bloud for our salvation, which was wholly to be shed for the perfecting of it.
First, in Circumcision, when he was circumcised and had his name given him (that name above all names) to be called Iesus: Propterea quod tum puram salvationem Blood Fundere inciperet, qui in completione Salutis Nostrae totus erat effundendus, Says S. Bernard. Because he did then begin to shed his blood for our salvation, which was wholly to be shed for the perfecting of it.
ord, p-acp n1, c-crq pns31 vbds vvn cc vhd po31 n1 vvn pno31 (cst n1 p-acp d n2) pc-acp vbi vvn np1: fw-la fw-la fw-la fw-la fw-la fw-la n1 fw-la, fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la, vvz n1 np1. c-acp pns31 vdd av vvi pc-acp vvi po31 n1 p-acp po12 n1, r-crq vbds av-jn pc-acp vbi vvn p-acp dt j-vvg pp-f pn31.
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Secondly, he shed his bloud in sudore, when he sweat drops of bloud in the Garden , which did not onely distillare, droppe downe guttatim drop by drop,
Secondly, he shed his blood in Sudore, when he sweat drops of blood in the Garden, which did not only distillare, drop down guttatim drop by drop,
ord, pns31 vvd po31 n1 p-acp vvb, c-crq pns31 vvb n2 pp-f n1 p-acp dt n1, r-crq vdd xx av-j vvi, n1 p-acp av vvb p-acp n1,
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but decurrere, it ran downe in so great abundance, that it was sufficient to colour this Rose perfectly red.
but decurrere, it ran down in so great abundance, that it was sufficient to colour this Rose perfectly read.
cc-acp av, pn31 vvd a-acp p-acp av j n1, cst pn31 vbds j pc-acp vvi d vvd av-j vvn.
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A third effusion of his bloud for the colouring the Rose of his passion, was in alapizatione, in his buffetting:
A third effusion of his blood for the colouring the Rose of his passion, was in alapizatione, in his Buffeting:
dt ord n1 pp-f po31 n1 p-acp dt vvg dt vvd pp-f po31 n1, vbds p-acp fw-la, p-acp po31 vvg:
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NONLATINALPHABET and NONLATINALPHABET say the Evangelists, colaphis & alapis caedebant eum, they buffetted him and smote him,
and say the Evangelists, Colaphis & alapis caedebant Eum, they buffeted him and smote him,
cc vvb dt n2, fw-la cc fw-la fw-la fw-la, pns32 vvn pno31 cc vvd pno31,
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and that in his Face and Neck with the palmes of their hands, and their fists say some, or else with fists and clubs say other;
and that in his Face and Neck with the palms of their hands, and their fists say Some, or Else with fists and Clubs say other;
cc cst p-acp po31 n1 cc n1 p-acp dt n2 pp-f po32 n2, cc po32 n2 vvb d, cc av p-acp n2 cc n2 vvb j-jn;
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so that it is very likely that the bloud flowed both from his nostrills and mouth, so that it is very likely that the blood flowed both from his nostrils and Mouth,
av cst pn31 vbz av j cst dt n1 vvd av-d p-acp po31 n2 cc n1,
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though the Evangelists expresse it not totidem verbis. Fourthly, his bloud was shed in Flagellatione, when he was scourged by Pilate. How great a quantity of bloud (thinke you) must flow from the most pure and tender Body that ever was (for, quo complexio Nobilior, & mens dexterior, eo tenerior esse solet caro , the more noble the complexion,
though the Evangelists express it not totidem verbis. Fourthly, his blood was shed in Flagellatione, when he was scourged by Pilate. How great a quantity of blood (think you) must flow from the most pure and tender Body that ever was (for, quo complexio Nobilior, & men's dexterior, eo tenerior esse Solent Caro, the more noble the complexion,
cs dt n2 vvi pn31 xx fw-la fw-la. ord, po31 n1 vbds vvn p-acp fw-la, c-crq pns31 vbds vvn p-acp np1. c-crq j dt n1 pp-f n1 (vvi pn22) vmb vvi p-acp dt av-ds j cc j n1 cst av vbds (c-acp, fw-la fw-la fw-la, cc ng2 j-jn, fw-la j-jn fw-la n1 fw-la, dt av-dc j dt n1,
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and the more nimble the apprehension, so much the more tender is the Skin) How much bloud (I say) must flow from this most tender Body,
and the more nimble the apprehension, so much the more tender is the Skin) How much blood (I say) must flow from this most tender Body,
cc dt av-dc j dt n1, av av-d dt av-dc j vbz dt n1) c-crq d n1 (pns11 vvb) vmb vvi p-acp d av-ds j n1,
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when the number of his wounds was, as some say, five thousand fourehundred and ninety, as others ;
when the number of his wounds was, as Some say, five thousand fourehundred and ninety, as Others;
c-crq dt n1 pp-f po31 n2 vbds, c-acp d vvb, crd crd vvd cc crd, c-acp n2-jn;
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five thousand foure hundred seventy and five: or as others , five thousand foure hundred and sixty, according to the verses:
five thousand foure hundred seventy and five: or as Others, five thousand foure hundred and sixty, according to the Verses:
crd crd crd crd crd cc crd: cc c-acp n2-jn, crd crd crd crd cc crd, vvg p-acp dt n2:
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Sexaginta & Quadraginta superaddito millia quin { que }: tot fuerat Christus pro nobis vulnera passus. Sixty & Quadraginta superaddito millia quin { que }: tot fuerat Christus Pro nobis vulnera passus.
np1 cc np1 fw-la fw-la fw-la { fw-fr }: fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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Or at the least say they that say least , six hundred and sixty, according to the number of a band of souldiers.
Or At the least say they that say least, six hundred and sixty, according to the number of a band of Soldiers.
cc p-acp dt ds vvi pns32 cst vvb ds, crd crd cc crd, vvg p-acp dt n1 pp-f dt n1 pp-f n2.
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A 5th effusion of his bloud was in Coron•tione, when they crowned him with thornes, perhaps there might be some Rose trees among them,
A 5th effusion of his blood was in Coron•tione, when they crowned him with thorns, perhaps there might be Some Rose trees among them,
dt ord n1 pp-f po31 n1 vbds p-acp fw-la, c-crq pns32 vvd pno31 p-acp n2, av pc-acp vmd vbi d vvd n2 p-acp pno32,
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for (putting him to the most exquisite torments,) it is likely they would use the most accurate and sharpest prickles:
for (putting him to the most exquisite torments,) it is likely they would use the most accurate and Sharpest prickles:
c-acp (vvg pno31 p-acp dt av-ds j n2,) pn31 vbz j pns32 vmd vvi dt av-ds j cc js n2:
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Si•thly he shed his blood in clauorum fossione, when his hands and feet were nailed to the Crosse.
Si•thly he shed his blood in clauorum fossione, when his hands and feet were nailed to the Cross.
av pns31 vvd po31 n1 p-acp fw-la n1, c-crq po31 n2 cc n2 vbdr vvn p-acp dt n1.
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Foderunt manus & pedes meos, saith the Psalmist, in his person; they digged my hands and my f•et. Foderunt manus & pedes meos, Says the Psalmist, in his person; they dug my hands and my f•et.
fw-la fw-la cc vvz fw-la, vvz dt n1, p-acp po31 n1; pns32 vvd po11 n2 cc po11 n1.
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It is recited and refuted by Sixtus Senens. as a Heresie of the Iewes, that those words are not to be referred to our Saviour Christ, and that hee was not nayled, but tyed to the Crosse:
It is recited and refuted by Sixtus Siena. as a Heresy of the Iewes, that those words Are not to be referred to our Saviour christ, and that he was not nailed, but tied to the Cross:
pn31 vbz vvn cc vvn p-acp np1 fw-la. p-acp dt n1 pp-f dt np2, cst d n2 vbr xx pc-acp vbi vvn p-acp po12 n1 np1, cc cst pns31 vbds xx vvn, cc-acp vvd p-acp dt n1:
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But the print of the nayles was so apparent, that it was seene and felt by Thomas: and if we may beleeve Socrates, the nayles he was nayled with were so bigge, that Constantine made of them a bridle and an Helmet.
But the print of the nails was so apparent, that it was seen and felt by Thomas: and if we may believe Socrates, the nails he was nailed with were so big, that Constantine made of them a bridle and an Helmet.
cc-acp dt n1 pp-f dt n2 vbds av j, cst pn31 vbds vvn cc vvn p-acp np1: cc cs pns12 vmb vvi np1, dt n2 pns31 vbds vvn p-acp vbdr av j, cst np1 vvn pp-f pno32 dt n1 cc dt n1.
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The seaventh and last effusion of his blood was in lateris apertione, when his side was pierced with a Speare,
The Seventh and last effusion of his blood was in lateris apertione, when his side was pierced with a Spear,
dt ord cc ord n1 pp-f po31 n1 vbds p-acp fw-la fw-la, c-crq po31 n1 vbds vvn p-acp dt n1,
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and forthwith came thereout water, and blood, so that the blood ran downe from his side which the Speare had pierced, from his hands and feet which the nayles had bored, from his head which the thornes had pricked, from his whole body which his sorrow had melted, the fists buffeted, and the whips scourged.
and forthwith Come thereout water, and blood, so that the blood ran down from his side which the Spear had pierced, from his hands and feet which the nails had bored, from his head which the thorns had pricked, from his Whole body which his sorrow had melted, the fists buffeted, and the whips scourged.
cc av vvd av n1, cc n1, av cst dt n1 vvd a-acp p-acp po31 n1 r-crq dt n1 vhd vvn, p-acp po31 n2 cc n2 r-crq dt n2 vhd vvn, p-acp po31 n1 r-crq dt n2 vhd vvn, p-acp po31 j-jn n1 r-crq po31 n1 vhd vvn, dt n2 vvn, cc dt n2 vvn.
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Well therefore might the Spouse say her beloved was white and ruddy, for hee was white with feare, and red with bloud:
Well Therefore might the Spouse say her Beloved was white and ruddy, for he was white with Fear, and read with blood:
uh-av av vmd dt n1 vvb po31 j-vvn vbds j-jn cc j, c-acp pns31 vbds j-jn p-acp n1, cc vvn p-acp n1:
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well might the Christian Poet say of him, Cum cor sentit amoris gladium, Cruor carnis rubricat pallium.
well might the Christian Poet say of him, Cum cor Sentit amoris Gladium, Cruor carnis rubricat pallium.
av vmd dt njp n1 vvb pp-f pno31, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
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When loves dart did pierce his side His garments crimson red were dyed Well might that Evangelicall Prophet say:
When loves dart did pierce his side His garments crimson read were died Well might that Evangelical Prophet say:
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Who is this that commeth up from Edom, with died garments from Bozrah? Wherefore art thou red in thine apparell,
Who is this that comes up from Edom, with died garments from Bozrah? Wherefore art thou read in thine apparel,
r-crq vbz d cst vvz a-acp p-acp np1, p-acp vvd n2 p-acp np1? c-crq vb2r pns21 vvn p-acp po21 n1,
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and thy garments like him that treadeth in the Winefat? and well may our Princely Poet and Prophet Solomon call him the red Rose of Sharon.
and thy garments like him that treadeth in the Winefat? and well may our Princely Poet and Prophet Solomon call him the read Rose of Sharon.
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In floribus duplex est gratia, coloris & odoris, saith Isidore: flowers have a double grace in their colour, and in their smell. In floribus duplex est Gratia, coloris & odoris, Says Isidore: flowers have a double grace in their colour, and in their smell.
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And the Rose hath the name, NONLATINALPHABET in Greeke, quasi bene olens, from the sweet smell it gives,
And the Rose hath the name, in Greek, quasi bene olens, from the sweet smell it gives,
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for it is sweet to a Proverbe:
for it is sweet to a Proverb:
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and our Saviour Christ may truly be said NONLATINALPHABET, for he did resemble the Rose, both in colour and smell.
and our Saviour christ may truly be said, for he did resemble the Rose, both in colour and smell.
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As the rednes of the Rose represents his passion, so the sweet smell of the Rose represents his sweet conversation upon Earth.
As the redness of the Rose represents his passion, so the sweet smell of the Rose represents his sweet Conversation upon Earth.
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Lorinus hath observed a fourefold sweetnesse of this Rose: First: he is dulcis in cogitatione ad meditandum, sweet in the thought for meditation: Lorinus hath observed a fourfold sweetness of this Rose: First: he is dulcis in cogitation ad meditandum, sweet in the Thought for meditation:
np1 vhz vvn dt j n1 pp-f d vvd: ord: pns31 vbz fw-la p-acp n1 fw-la fw-la, j p-acp dt n1 p-acp n1:
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his fruit (saies the spouse ) is sweet unto my tast, and the Prophet David saies, How sweet are thy wordes unto my tast,
his fruit (Says the spouse) is sweet unto my taste, and the Prophet David Says, How sweet Are thy words unto my taste,
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yea sweeter then honey unto my mouth. Secondly, he is dulcis in aure ad audiendum, sweet in the care to heare him:
yea Sweeten then honey unto my Mouth. Secondly, he is dulcis in Aure ad audiendum, sweet in the care to hear him:
uh jc av n1 p-acp po11 n1. ord, pns31 vbz fw-la p-acp n1 fw-la fw-la, j p-acp dt n1 pc-acp vvi pno31:
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for sweet is his voyce, and his countenance comely.
for sweet is his voice, and his countenance comely.
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Thirdly, he is dulcis in aspectu ad videndum, he is sweet in the eye for to be seen,
Thirdly, he is dulcis in aspectu ad videndum, he is sweet in the eye for to be seen,
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for the light is sweet, and a pleasant thing it is for the eyes to behold the Sun. Fourthly, he is dulcis in opere ad exequendum, sweet in the worke to obey him, for.
for the Light is sweet, and a pleasant thing it is for the eyes to behold the Sun. Fourthly, he is dulcis in Opere ad exequendum, sweet in the work to obey him, for.
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there is nothing sweeter then to take heed unto the Commandements of the Lord. there is nothing Sweeten then to take heed unto the commandments of the Lord.
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But his sweet conversation did chiefly appeare when hee went about doing good both in words and workes:
But his sweet Conversation did chiefly appear when he went about doing good both in words and works:
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he preached the Gospell to the poore, liberty to the captives, he restored eyes to the blind, eares to the deafe, a tongue to the dumb, limbes to the lame, and life to the dead.
he preached the Gospel to the poor, liberty to the captives, he restored eyes to the blind, ears to the deaf, a tongue to the dumb, limbs to the lame, and life to the dead.
pns31 vvd dt n1 p-acp dt j, n1 p-acp dt n2-jn, pns31 vvd n2 p-acp dt j, n2 p-acp dt j, dt n1 p-acp dt j, n2 p-acp dt j, cc n1 p-acp dt j.
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In all which respects, wee may say of him with St. Bernard, O bone Iesu qui suaviter cum Hominibus conversatus es, dulciter cum illis locutus es.
In all which respects, we may say of him with Saint Bernard, Oh bone Iesu qui Suaviter cum Hominibus conversatus es, dulciter cum illis Spoken es.
p-acp d r-crq vvz, pns12 vmb vvi pp-f pno31 p-acp n1 np1, uh n1 np1 fw-fr n1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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O blessed Saviour which didst converse with men most lovingly, and talke with them most sweetly, herein shewing himselfe to be the sweet Rose of Sharon.
Oh blessed Saviour which didst converse with men most lovingly, and talk with them most sweetly, herein showing himself to be the sweet Rose of Sharon.
uh j-vvn n1 r-crq vdd2 vvi p-acp n2 av-ds av-vvg, cc vvi p-acp pno32 av-ds av-j, av vvg px31 pc-acp vbi dt j vvd pp-f np1.
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Thirdly, Floris Viriditas in hyeme absconditur, non amittitur: the greennes of the Rose is hid for a time, but not quite lost;
Thirdly, Floris Viriditas in winter absconditur, non amittitur: the greens of the Rose is hid for a time, but not quite lost;
ord, np1 np1 p-acp n1 fw-la, fw-la fw-la: dt n2-jn pp-f dt vvd vbz vvn p-acp dt n1, cc-acp xx av vvn;
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it lies dead in the winter, but at the spring it sprouts up againe;
it lies dead in the winter, but At the spring it sprouts up again;
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so our Saviour Christ was dead, and hid for a time in the earth, but after three daies, he rose againe, and appeared to his Disciples:
so our Saviour christ was dead, and hid for a time in the earth, but After three days, he rose again, and appeared to his Disciples:
av po12 n1 np1 vbds j, cc vvd p-acp dt n1 p-acp dt n1, cc-acp p-acp crd n2, pns31 vvd av, cc vvd p-acp po31 n2:
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he lay dayes, that he might be knowne to be dead; and but three daies, lest he should be thought to have been dead for ever.
he lay days, that he might be known to be dead; and but three days, lest he should be Thought to have been dead for ever.
pns31 vvd n2, cst pns31 vmd vbi vvn pc-acp vbi j; cc p-acp crd n2, cs pns31 vmd vbi vvn pc-acp vhi vbn j c-acp av.
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Christs lying in his grave was like our falling into a Bed in our Chamber, where though we lie little better then dead (to see too) for the time,
Christ lying in his grave was like our falling into a Bed in our Chamber, where though we lie little better then dead (to see too) for the time,
npg1 vvg p-acp po31 n1 vbds av-j po12 j-vvg p-acp dt n1 p-acp po12 n1, c-crq cs pns12 vvb av-j av-jc cs j (pc-acp vvi av) p-acp dt n1,
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Yet in the Morning wee awake and stand up: or like the fall into a bed in our Garden;
Yet in the Morning we awake and stand up: or like the fallen into a Bed in our Garden;
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where though the seed putrifie and come to nothing, yet we looke to see it shoote forth againe in the Spring.
where though the seed putrify and come to nothing, yet we look to see it shoot forth again in the Spring.
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Which Spring is the very resurrection of the Yeare, and Christs resurrection falleth out well with that time.
Which Spring is the very resurrection of the Year, and Christ resurrection falls out well with that time.
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There was hopes of this tree, though it were cut downe that it would sprout our againe,
There was hope's of this tree, though it were Cut down that it would sprout our again,
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for the sappe remained, and he revived.
for the sap remained, and he revived.
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When the women came to seeke for Christ at the Sepulchre, they found the stone rolled away,
When the women Come to seek for christ At the Sepulchre, they found the stone rolled away,
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and that was the thing that they desired, for they consulted together by the way , who shall roll away the stone for us.
and that was the thing that they desired, for they consulted together by the Way, who shall roll away the stone for us.
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But the body they found not, and that was a stone to their hearts, heavier then the stone on the Sepulchre.
But the body they found not, and that was a stone to their hearts, Heavier then the stone on the Sepulchre.
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Though they had so much courage as to be readie to die for Christ, they had not so much faith as to beleeve him,
Though they had so much courage as to be ready to die for christ, they had not so much faith as to believe him,
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for he had told them before that the third day he would rise againe.
for he had told them before that the third day he would rise again.
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If they had beleeved him, and the stone had beene removed from their hearts, as it was from the Sepulchre, in stead of saying Sustulerunt Dominum, They have taken away the Lord, they would have said, resurrexit, he is risen:
If they had believed him, and the stone had been removed from their hearts, as it was from the Sepulchre, in stead of saying Sustulerunt Dominum, They have taken away the Lord, they would have said, resurrexit, he is risen:
cs pns32 vhd vvn pno31, cc dt n1 vhd vbn vvn p-acp po32 n2, c-acp pn31 vbds p-acp dt n1, p-acp n1 pp-f vvg fw-la fw-la, pns32 vhb vvn av dt n1, pns32 vmd vhi vvn, fw-la, pns31 vbz vvn:
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and indeed they contradict themselves in saying so;
and indeed they contradict themselves in saying so;
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for if he were their Lord, how could he be taken away? it was enough for Labans Idols to be stollen when Iesus appeared unto Mary, she supposing him to be the Gardiner said, Domine si tu, or sir,
for if he were their Lord, how could he be taken away? it was enough for Labans Idols to be stolen when Iesus appeared unto Marry, she supposing him to be the Gardener said, Domine si tu, or sir,
c-acp cs pns31 vbdr po32 n1, q-crq vmd pns31 vbi vvn av? pn31 vbds av-d p-acp npg1 n2 pc-acp vbi vvn c-crq np1 vvd p-acp vvi, pns31 vvg pno31 pc-acp vbi dt n1 vvd, fw-la fw-la fw-la, cc n1,
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if thou have borne him from hence tell mee.
if thou have born him from hence tell me.
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This Question was well asked, Domine si sustulisti, if you have taken him away? for none could take him away but himselfe.
This Question was well asked, Domine si sustulisti, if you have taken him away? for none could take him away but himself.
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The Rose - tree, though it be troden on and trampled on in the Winter,
The Rose - tree, though it be trodden on and trampled on in the Winter,
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yet by the heat of the Sunne, by the heavenly influence, without any other helpe it springs againe:
yet by the heat of the Sun, by the heavenly influence, without any other help it springs again:
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so though they sought to lay our Saviours honour in the dust, and (even) trample on him,
so though they sought to lay our Saviors honour in the dust, and (even) trample on him,
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yet by the power of his Divinity (without other helpe) he did Erigere caput, lift up his head again.
yet by the power of his Divinity (without other help) he did Erigere caput, lift up his head again.
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Happily the Gardiner (if it be a Garden Rose ) may remove some of the Earth for the Roses springing,
Happily the Gardener (if it be a Garden Rose) may remove Some of the Earth for the Roses springing,
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and an Angell descended and rolled away the stone, for our Saviours rising.
and an Angel descended and rolled away the stone, for our Saviors rising.
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Others did rise before Christ, for Elijah raised the widowes dead sonne of Zarephath, and Elisha being alive raised the Shunamites dead sonne;
Others did rise before christ, for Elijah raised the Widows dead son of Zarephath, and Elisha being alive raised the Shunamites dead son;
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and being dead his dead bones did raise a dead man.
and being dead his dead bones did raise a dead man.
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These were great miracles which these great Prophets did, but he that was anointed with the oyle of gladnes above his fellowes, did lift up his head among the rest, Quantum lenta solent inter viburn• cupressi, as much as the loftiest Cedars overtop the lowest shrubs.
These were great Miracles which these great prophets did, but he that was anointed with the oil of gladness above his Fellows, did lift up his head among the rest, Quantum lenta solent inter viburn• cupressi, as much as the Loftiest Cedars overtop the lowest shrubs.
np1 vbdr j n2 r-crq d j n2 vdd, cc-acp pns31 cst vbds vvn p-acp dt n1 pp-f n1 p-acp po31 n2, vdd vvi a-acp po31 n1 p-acp dt n1, fw-la fw-la j fw-la n1 n1, p-acp d c-acp dt js n2 vvb dt js n2.
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What they did it was in nomine & fide ejus, saith St. Cyprian in his owne name, and by his power;
What they did it was in nomine & fide His, Says Saint Cyprian in his own name, and by his power;
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but he, as he layd downe his life of himselfe so he had power to take it up of himselfe.
but he, as he laid down his life of himself so he had power to take it up of himself.
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They rose to die againe, but he rose to live for ever:
They rose to die again, but he rose to live for ever:
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for herein the resemblance doth not hold betweene him and the Rose; the Rose springeth and dyeth againe the next winter,
for herein the resemblance does not hold between him and the Rose; the Rose springs and Dies again the next winter,
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but Christ being raysed from the dead, dyeth no more, death hath no more dominion over him.
but christ being raised from the dead, Dies no more, death hath no more dominion over him.
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They did not conquer death, but death did at last conquer them, but Christ rediit victor a mortuis, inferni secum spolia trahens , did rise as a conquerour from the dead, carrying with him Trophyes of his triumph over death and Hell.
They did not conquer death, but death did At last conquer them, but christ Redit victor a mortuis, inferni secum spolia trahens, did rise as a conqueror from the dead, carrying with him Trophies of his triumph over death and Hell.
pns32 vdd xx vvi n1, cc-acp n1 vdd p-acp ord vvi pno32, cc-acp np1 j n1 dt n1, fw-la fw-la fw-la n2, vdd vvi p-acp dt n1 p-acp dt j, vvg p-acp pno31 n2 pp-f po31 n1 p-acp n1 cc n1.
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And it was he onely Qui virtute propria ut victor prodiit de sepultura, saith S. Bernard , that by his owne power could rise as conquerour out of the Sepulchre.
And it was he only Qui virtute propria ut victor prodiit de sepultura, Says S. Bernard, that by his own power could rise as conqueror out of the Sepulchre.
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Though they laid him in the earth, they could not keepe him under the earth,
Though they laid him in the earth, they could not keep him under the earth,
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though they did Imponere Pelio Ossam , lay a great stone upon the Sepulchre, but at the Spring of the resurrection he rose againe, herein shewing himselfe to be the springing Rose of Sharon; and so I come to the limitation of this attribute, Sharon. I am the Rose of Sharon.
though they did Imponere Pelio Ossam, lay a great stone upon the Sepulchre, but At the Spring of the resurrection he rose again, herein showing himself to be the springing Rose of Sharon; and so I come to the limitation of this attribute, Sharon. I am the Rose of Sharon.
cs pns32 vdd fw-la np1 np1, vvb dt j n1 p-acp dt n1, cc-acp p-acp dt n1 pp-f dt n1 pns31 vvd av, av vvg px31 pc-acp vbi dt j-vvg vvd pp-f np1; cc av pns11 vvb p-acp dt n1 pp-f d n1, np1. pns11 vbm dt n1 pp-f np1.
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Sharon is the name of a place or playne which was very fruitfull, wherein King Davids herds of Cattell were fed. Sharon is the name of a place or plain which was very fruitful, wherein King Davids herds of Cattell were fed.
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And the Prophet speaking of the flourishing of Christs Kingdome, saith that the excellency of Carmel and Sharon shall be given unto it.
And the Prophet speaking of the flourishing of Christ Kingdom, Says that the excellency of Mount carmel and Sharon shall be given unto it.
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And in this sense it shewes that Christ takes no delight in them that are barren,
And in this sense it shows that christ Takes no delight in them that Are barren,
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but in them that are fruitfull in good workes:
but in them that Are fruitful in good works:
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and also it shewes the fruitfull estate of the Church under Christ, that it is no barren Doe, but a fruitfull Hind: and although before his coming shee was a barren Wildernesse,
and also it shows the fruitful estate of the Church under christ, that it is no barren Do, but a fruitful Hind: and although before his coming she was a barren Wilderness,
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yet by him she was as fruitfull as Sharon. But the word NONLATINALPHABET Sharon in the originall signifies a Field in generall,
yet by him she was as fruitful as Sharon. But the word Sharon in the original signifies a Field in general,
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as well as the Field Sharon in particular;
as well as the Field Sharon in particular;
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and therefore give me leave to follow the old Translation of this word, which renders it, I am the Rose of the Field;
and Therefore give me leave to follow the old translation of this word, which renders it, I am the Rose of the Field;
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for therein lyes hid three mysteries. First, he is the Rose of the Field, not of the Garden:
for therein lies hid three Mysteres. First, he is the Rose of the Field, not of the Garden:
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Campus enim sine omni bumano floret adminiculo, non seminatus ab aliquo, non defossus sarculo, non impinguatus fimo: Campus enim sine omni bumano floret adminiculo, non seminatus ab Aliquo, non defossus sarculo, non impinguatus fimo:
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sic omnino, sic virginis alvus floruit, sic inviolata, integra, & casta Mariae viscera, tanquam pascua aeterni viroris, florem protulere, cujus pulchritudo non viderit corruptionem, cujus gloria in perpetuum non marcescat, saith S. Bernard The Field flourisheth without mans industry, it is neither sowed nor digged nor dunged by man, sic Omnino, sic virginis alvus floruit, sic inviolata, Whole, & casta Mary viscera, tanquam pascua aeterni viroris, florem protulere, cujus pulchritudo non viderit corruptionem, cujus gloria in perpetuum non marcescat, Says S. Bernard The Field flourishes without men industry, it is neither sowed nor dug nor dunged by man,
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but the Flowers grow in it by the providence of God:
but the Flowers grow in it by the providence of God:
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so Christ was conceived by the holy Ghost without the help of man, the virgins Wombe did flourish,
so christ was conceived by the holy Ghost without the help of man, the Virgins Womb did flourish,
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and her chaste bowels (like a Field of eternall greennesse) brought forth a Flower whose beauty never saw corruption,
and her chaste bowels (like a Field of Eternal greenness) brought forth a Flower whose beauty never saw corruption,
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and whose glory shal never wither.
and whose glory shall never wither.
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The flowers of the Feild have onely a father in Heaven, that is, the Sunne by whose heat and vertue they grow,
The flowers of the Field have only a father in Heaven, that is, the Sun by whose heat and virtue they grow,
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and a mother in earth, that is, the ground from whence they spring: so this Flower of the root of Iesse had onely a father in Heaven, God:
and a mother in earth, that is, the ground from whence they spring: so this Flower of the root of Iesse had only a father in Heaven, God:
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and a mother in earth, the virgin.
and a mother in earth, the Virgae.
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He was Deus de patre, homo de matre, de patris immortalitate, de matris virginitate, de patre sine matre, de matre sine patre, de patre sine tempore, de matre sine semine, saith Saint Augustine , he was God of his father, man of his mother, of the immortality of his father, of the virginity of his mother, of his father without a mother, of his mother without a father, of his father without time, of his mother without seed.
He was Deus de patre, homo de matre, de patris immortalitate, de matris virginitate, de patre sine matre, de matre sine patre, de patre sine tempore, de matre sine Seed, Says Saint Augustine, he was God of his father, man of his mother, of the immortality of his father, of the virginity of his mother, of his father without a mother, of his mother without a father, of his father without time, of his mother without seed.
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Anselmus hath observed foure waies by which man may come into the world. First, by the help of man and woman, the common way. Anselm hath observed foure ways by which man may come into the world. First, by the help of man and woman, the Common Way.
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Secondly, without the help both of man and woman;
Secondly, without the help both of man and woman;
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as Adam. Thirdly, of a man without a woman, as Eve. Fourthly, of a woman without a man, as Christ.
as Adam. Thirdly, of a man without a woman, as Eve. Fourthly, of a woman without a man, as christ.
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God made the first Adam without the help of man, for God formed him of the dust of the ground,
God made the First Adam without the help of man, for God formed him of the dust of the ground,
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and breathed into his nostrills the breath of life;
and breathed into his nostrils the breath of life;
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so God made the second Adam without the help of man, but the holy Ghost overshadowed the virgin, and she conceived.
so God made the second Adam without the help of man, but the holy Ghost overshadowed the Virgae, and she conceived.
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Ergo si tunc licuit hominem sine homine nasci, cur non licuit hominem sine homine de Maria virgine procreari, saith S. Austin , Ergo si tunc Lucuit hominem sine homine Nasci, cur non Lucuit hominem sine homine de Maria Virgae procreari, Says S. Austin,
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If man might then bee made without mans helpe, why should not the man Christ Iesus be borne of a virgin without the help of man? Divers have rendred divers reasons why it should be so,
If man might then be made without men help, why should not the man christ Iesus be born of a Virgae without the help of man? Diverse have rendered diverse Reasons why it should be so,
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first, because as that woman was a virgin by whom sinne was spread among men, (as Irenaeus thinketh that Eve was a virgin when shee gave her husband of the forbidden fruit) so was it fit that she should be a virgin, by whom a Saviour should be produced for man:
First, Because as that woman was a Virgae by whom sin was spread among men, (as Irnaeus Thinketh that Eve was a Virgae when she gave her husband of the forbidden fruit) so was it fit that she should be a Virgae, by whom a Saviour should be produced for man:
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for it pleased God that the fall and rising f•om sinne, the salve and the sore should be brought unto us the same way,
for it pleased God that the fallen and rising f•om sin, the salve and the soar should be brought unto us the same Way,
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though not by the same meanes:
though not by the same means:
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Ceciderat autem homo diabolo destinante, serpente exequente, dialogo interveniente, & muliere consentiente , When man, fell the divell appoynted the Serpent obeyed, the speech passed betweene the woman and the Serpent, and shee consented. Contrarily when man was restored; Ceciderat autem homo diabolo destinante, serpent exequente, Dialogo interveniente, & Mulier consentiente, When man, fell the Devil appointed the Serpent obeyed, the speech passed between the woman and the Serpent, and she consented. Contrarily when man was restored;
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Deo destinante, Angelo exequente, dialogo interveniente, & virgine consentiente, God appoynted, the Angell obeyed, the speech concurred, and the virgin consented.God destinante, Angelo exequente, Dialogo interveniente, & Virgae consentiente, God appointed, the Angel obeyed, the speech concurred, and the Virgae consented.
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Secondly, Christs generation was a figure of our Regeneration, and it was fit, saith Saint August. that Christ the head should be borne of a virgin, to signify that his members (the children of God) must be borne of a virgin the Church:
Secondly, Christ generation was a figure of our Regeneration, and it was fit, Says Saint August. that christ the head should be born of a Virgae, to signify that his members (the children of God) must be born of a Virgae the Church:
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so the Apostle tells the Corinthians , I have espoused you to one husband, that I may present you as a chaste virgin unto Christ:
so the Apostle tells the Corinthians, I have espoused you to one husband, that I may present you as a chaste Virgae unto christ:
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for Christs Church (like his mother) is both a mother and a mayd, a mother (being betrothed to him) as she brings forth,
for Christ Church (like his mother) is both a mother and a maid, a mother (being betrothed to him) as she brings forth,
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and brings up many children for him, and a virgin as she remaynes spotles before him.
and brings up many children for him, and a Virgae as she remains spotless before him.
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Thirdly, being God, , it was fit that he should be borne of none else but a virgin:
Thirdly, being God,, it was fit that he should be born of none Else but a Virgae:
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and it was fit that a virgin should bring forth none but God.
and it was fit that a Virgae should bring forth none but God.
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Fourthly, Christ had a father in Heaven before, God was his Father by an ineffable generation,
Fourthly, christ had a father in Heaven before, God was his Father by an ineffable generation,
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and therefore he was not to have a father on earth, lest he should have had two fathers.
and Therefore he was not to have a father on earth, lest he should have had two Father's.
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Fifthly, the truth was to answer to the tipe;
Fifthly, the truth was to answer to the tipe;
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Melchisedeck was a type of Christ, and it is said of him, that hee was without father, without mother; Melchisedeck was a type of christ, and it is said of him, that he was without father, without mother;
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so Christ was God without mother, and man without father.
so christ was God without mother, and man without father.
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Lastly, Christ was to take away sinne, which he could not have done if hee himselfe had been borne in sinne;
Lastly, christ was to take away sin, which he could not have done if he himself had been born in sin;
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and he could not have been free from sinne, had he not been borne of a virgin:
and he could not have been free from sin, had he not been born of a Virgae:
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our Saviour himselfe tells us , that which is borne of the flesh is flesh.
our Saviour himself tells us, that which is born of the Flesh is Flesh.
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All men that are begotten of men may say with the Prophet David , Behold I was shapen in iniquity,
All men that Are begotten of men may say with the Prophet David, Behold I was shapen in iniquity,
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and in sinne did my mother conceive me.
and in sin did my mother conceive me.
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Hee onely was free from originall corruption, that came not into the World by an ordinary conception.
He only was free from original corruption, that Come not into the World by an ordinary conception.
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This was figured by many things in the old Testament, by the gate of the Sanctuary which was shut,
This was figured by many things in the old Testament, by the gate of the Sanctuary which was shut,
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and the Lord said it shall be shut, it shall not bee opened, and no man shall enter in by it,
and the Lord said it shall be shut, it shall not be opened, and no man shall enter in by it,
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because the Lord the God of Israel hath entred in by it: by Solomons Temple that was built without an iron instrument:
Because the Lord the God of Israel hath entered in by it: by Solomons Temple that was built without an iron Instrument:
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by the stone cut out of the Mountaine without hands;
by the stone Cut out of the Mountain without hands;
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and Aarons Rod that blossomed and brought forth ripe Almonds without seed, signifyed that CHRIST should bee brought forth of a virgin without mans seed, or hands, or helpe.
and Aaron's Rod that blossomed and brought forth ripe Almonds without seed, signified that CHRIST should be brought forth of a Virgae without men seed, or hands, or help.
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Sicut non poterat caro nisi de carne nasci, it a non poterat Dei caro de foemineo utero nisi sine generante prodire, saith S. Aug. As flesh could not bee borne without flesh, Sicut non poterat Caro nisi de Carnem Nasci, it a non poterat Dei Caro de foemineo utero nisi sine generante prodire, Says S. Aug. As Flesh could not be born without Flesh,
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so the sonne of God could not be borne but without carnall generatiō.
so the son of God could not be born but without carnal generation.
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He came not into the world by the helpe of man, but by, the providence, of God herein resembling the rose of the cōmon field.
He Come not into the world by the help of man, but by, the providence, of God herein resembling the rose of the Common field.
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Secondly, the Rose of the Field is not inclosed, and made private to a few, as the garden Rose is, but is common to all that will gather it:
Secondly, the Rose of the Field is not enclosed, and made private to a few, as the garden Rose is, but is Common to all that will gather it:
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So Christ is not inclosed to a few, but is common to all that will lay hold upon him.
So christ is not enclosed to a few, but is Common to all that will lay hold upon him.
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Once (indeed) before Christs comming, Christ might properly have been said to bee the Rose of Sharon, when the Iewes were Gods peculiar people.
Once (indeed) before Christ coming, christ might properly have been said to be the Rose of Sharon, when the Iewes were God's peculiar people.
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Then in Iuda p was God knowne, and his name was great in Israel. God did then choose for himselfe one Vine of all the Trees of the Forrest, one Rose of all the Flowers of the Field, one Dove of all the Birds of the ayre,
Then in Iuda p was God known, and his name was great in Israel. God did then choose for himself one Vine of all the Trees of the Forest, one Rose of all the Flowers of the Field, one Dove of all the Birds of the air,
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and one Nation of all the Kingdomes of the World:
and one nation of all the Kingdoms of the World:
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but since his manifestation in the flesh, the vayle of the Temple was rent , and the middle wall of partition was broken downe ,
but since his manifestation in the Flesh, the Vail of the Temple was rend, and the middle wall of partition was broken down,
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and he became the Rose of the Field.
and he became the Rose of the Field.
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And although the Apostles at the first were commanded not to goe into the way of the Gentiles, nor to enter into any City of the Samaritanes, yet afterwards their commission was renewed,
And although the Apostles At the First were commanded not to go into the Way of the Gentiles, nor to enter into any city of the Samaritans, yet afterwards their commission was renewed,
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and they were commanded to preach the Gospell through the World.
and they were commanded to preach the Gospel through the World.
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It is well observed that GOD commanded Moses to put in his perfume as much Galbanum as Frankincense, and as much Frankincense as Galbanum, to signify that Christ in his oblation on the crosse, a sacrifice of a sweet smelling savour unto God, shed as much bloud for the labouring man that followeth the Plow,
It is well observed that GOD commanded Moses to put in his perfume as much Galbanum as Frankincense, and as much Frankincense as Galbanum, to signify that christ in his oblation on the cross, a sacrifice of a sweet smelling savour unto God, shed as much blood for the labouring man that follows the Blow,
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as for the Prince that sitteth on the Throne:
as for the Prince that Sitteth on the Throne:
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and that his precious bloud hath, greater force in some then in other, is not the fault of him that did so well impart it,
and that his precious blood hath, greater force in Some then in other, is not the fault of him that did so well impart it,
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but of them which do so ill imploy it.
but of them which doe so ill employ it.
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Christ was borne in a common Inne, diversorium dicitur, quia ibi diversi conveniunt, saith Isidore he receives (like that) all ••mers.
christ was born in a Common Inn, diversorium dicitur, quia There diversi conveniunt, Says Isidore he receives (like that) all ••mers.
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In medio Templi misericordia est, non in angulo aut diversorio: In medio Templi misericordia est, non in Angulo Or diversorio:
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In communi posita est, offertur omnibus, & nemo illius expers nisi qui renuit, saith S. Bernard. The mercy of God was placed in the midst of the Temple, not in some nooke or corner, it is proffered to all, In Communi Posita est, offertur omnibus, & nemo Illius expers nisi qui Renew, Says S. Bernard. The mercy of God was placed in the midst of the Temple, not in Some nook or corner, it is proffered to all,
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and none goes without it, but he that refuseth it:
and none Goes without it, but he that Refuseth it:
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for though the Rose of the Field lyeth common to all, yet are not all partakers of the benefit of it,
for though the Rose of the Field lies Common to all, yet Are not all partakers of the benefit of it,
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but onely these that use it for smell or for medicine: so although Christs merits are common to all, hee keepes open house for all commers,
but only these that use it for smell or for medicine: so although Christ merits Are Common to all, he keeps open house for all comers,
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yet those onely have full benefit by them that lay hold upon them.
yet those only have full benefit by them that lay hold upon them.
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God loved the World (indeed) when he gave his onely begotten Sonne (not onely to it,
God loved the World (indeed) when he gave his only begotten Son (not only to it,
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but for it) but those onely that believe on him shall not perish, but have life everlasting.
but for it) but those only that believe on him shall not perish, but have life everlasting.
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Praedicatio Christi neminem excludit nisi qui sese suapte excluserit perfidia , Christ excludes none but those that exclude themselves by unbeliefe. Predication Christ neminem excludit nisi qui seize Suapte excluserit perfidia, christ excludes none but those that exclude themselves by unbelief.
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The Apostle tells us that Christ dyed for all:
The Apostle tells us that christ died for all:
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And God will have all men to bee saved, not all of the World, as Origen. would have it , that all men and divells also shall be saved at the last day.
And God will have all men to be saved, not all of the World, as Origen. would have it, that all men and Devils also shall be saved At the last day.
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But some say, God will have all men to be saved which are saved, not that there is none that shall not be saved,
But Some say, God will have all men to be saved which Are saved, not that there is none that shall not be saved,
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but that all those that are saved, are saved by the good will and pleasure of God, so Aquinas .
but that all those that Are saved, Are saved by the good will and pleasure of God, so Aquinas.
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or as others, God will voluntate qua invitat, Because he puts no blocke in the way, non voluntate qua efficit, for he doth not remove the impediment:
or as Others, God will voluntate qua invitat, Because he puts no block in the Way, non voluntate qua efficit, for he does not remove the impediment:
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so a learned professor of Theology or: else God will voluntate antecedente, non consequente, with his antecedent, not consequent will;
so a learned professor of Theology or: Else God will voluntate antecedent, non consequent, with his antecedent, not consequent will;
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so Aquinas from Damascen: as the Iudge in his antecedent will would have all men to live,
so Aquinas from Damascene: as the Judge in his antecedent will would have all men to live,
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but in his consequent will he would have the malefactors to be put to death;
but in his consequent will he would have the malefactors to be put to death;
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so God (antecedenter) will have all men to be saved, but (cons••uenter) hee will have the wicked damned.
so God (Antecedent) will have all men to be saved, but (cons••uenter) he will have the wicked damned.
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Or else Christ dyed for all secundum sufficientiam, in respect of the sufficiency thereof, but not secundum efficientiam, in regard of the efficiency thereof,
Or Else christ died for all secundum sufficientiam, in respect of the sufficiency thereof, but not secundum efficientiam, in regard of the efficiency thereof,
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as being effectuall onely to the faithfull or elect of God, so the Master of the Sentences ;
as being effectual only to the faithful or elect of God, so the Master of the Sentences;
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though that distinction be exploded by many as well of the Church of Rome, as of the Church of England, which hold that onely to bee sufficient which is effectuall.
though that distinction be exploded by many as well of the Church of Rome, as of the Church of England, which hold that only to be sufficient which is effectual.
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Illiricus saies, Christus actu passus est pro omnibus sed non actu salvantur, aut omnibus actuejus passio prodest, Christ suffered effectnally for all, Illyricus Says, Christus Acts passus est Pro omnibus sed non Acts salvantur, Or omnibus actuejus passio profits, christ suffered effectnally for all,
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but his sufferings are not effectuall unto all:
but his sufferings Are not effectual unto all:
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others would have the word (all) to bee understood, non de singulis generum, sed de generibus singulorum, and then it is taken distributive, not Collective,
Others would have the word (all) to be understood, non de Singulis generum, sed de generibus singulorum, and then it is taken distributive, not Collective,
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as Logicians speake , distributively for all sorts and conditions of men, high and low, rich and poore Iew and Gentile, not universally for every particular person,
as Logicians speak, distributively for all sorts and conditions of men, high and low, rich and poor Iew and Gentile, not universally for every particular person,
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so S. Augustine, Lastly, suppose it bee understood de individuis omnibus (as some) of all particular persons, God will have all to be saved (conditionaliter) if they will use and apply the meanes.
so S. Augustine, Lastly, suppose it be understood de individuis omnibus (as Some) of all particular Persons, God will have all to be saved (conditionaliter) if they will use and apply the means.
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Christs bloud is like the poole of Bethesda , which was able to cure all manner of diseases,
Christ blood is like the pool of Bethesda, which was able to cure all manner of diseases,
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but it cured none but those that did enter into it.
but it cured none but those that did enter into it.
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So though it be true which some affirme, unam guttam sanguinis Christi pro redemptione totius humani generis suffecisse, That one drop of Christs bloud was of sufficient vertue for the redemption of all mankind,
So though it be true which Some affirm, unam guttam Blood Christ Pro redemption totius Humani Generis suffecisse, That one drop of Christ blood was of sufficient virtue for the redemption of all mankind,
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yet (though it were all shed) it is of no more vertue to him that will not lay hold upon it,
yet (though it were all shed) it is of no more virtue to him that will not lay hold upon it,
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then a pardon would bee beneficiall to him that should either refuse or rend it.
then a pardon would be beneficial to him that should either refuse or rend it.
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The least drop of Christs bloud (as hath been said) in respect of the excellency of the person, the innocency of the nature,
The least drop of Christ blood (as hath been said) in respect of the excellency of the person, the innocency of the nature,
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and the efficacy of the C••sse, was sufficient to redeeme the World, yet this excellent salve so soveraigne for all sores, doth no more good to many,
and the efficacy of the C••sse, was sufficient to Redeem the World, yet this excellent salve so sovereign for all sores, does no more good to many,
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then the most soveraigne Rose or Hearb of the Field can worke them health that will not apply it to their severall diseases.
then the most sovereign Rose or Herb of the Field can work them health that will not apply it to their several diseases.
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Si quis non credit in Christum, generali beneficio ipse se fraudat, ut si quis clausis fenestris radios solis excludat saith S. Ambrose If any believe not in Christ hee deprives himselfe of the benefit of his passion, Si quis non credit in Christ, generali Benefit ipse se fraudat, ut si quis clausis fenestris radios solis excludat Says S. Ambrose If any believe not in christ he deprives himself of the benefit of his passion,
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as if one by shutting the windowes should shut out the light of the Sun:
as if one by shutting the windows should shut out the Light of the Sun:
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and therefore he that will not gather this Rose, let him blame himselfe, seeing hee is not inclosed in the garden,
and Therefore he that will not gather this Rose, let him blame himself, seeing he is not enclosed in the garden,
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but the Rose of the open Field.
but the Rose of the open Field.
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Thirdly, the Rose of the Field is for profit as well as pleasure, it being healthfull for many Medicines, as the Herbalists have observed:
Thirdly, the Rose of the Field is for profit as well as pleasure, it being healthful for many Medicines, as the Herbalists have observed:
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so Christ was profitable for us, and healthfull unto us.
so christ was profitable for us, and healthful unto us.
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He was knowne in the old Testament by this name, I am , leaving a blanke for us to write what we will,
He was known in the old Testament by this name, I am, leaving a blank for us to write what we will,
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and he will supply the rest.
and he will supply the rest.
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I am your Saviour, your Physitian, your guide, your gayne, your all in all, for so he is to them that love him.
I am your Saviour, your physician, your guide, your gain, your all in all, for so he is to them that love him.
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Before Christs coming the whole World was weake and wicked, sickly and sinfull.
Before Christ coming the Whole World was weak and wicked, sickly and sinful.
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The generall consumption of goodnes, the Dropsie of covetousnes, the Tympany of pride, the Gout of idlenes, the tertian of incontinency,
The general consumption of Goodness, the Dropsy of covetousness, the Tympany of pride, the Gout of idleness, the tertian of incontinency,
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and the quotidian of Gluttony did shew that Adam was turned Enosh, full of infirmity.
and the quotidian of Gluttony did show that Adam was turned Enosh, full of infirmity.
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Neither had this infirmity seised partially on it, but with Iob from the sole of the foot to the crowne of the head, they are all corrupt. Nulla sanctitas, nulla sanitas.
Neither had this infirmity seized partially on it, but with Job from the sole of the foot to the crown of the head, they Are all corrupt. Nulla Sanctitas, nulla sanitas.
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Nor was this malady but newly entred, or continued onely twelve yeares, as the issue of bloud had with the woman, or thirty and eight yeeres,
Nor was this malady but newly entered, or continued only twelve Years, as the issue of blood had with the woman, or thirty and eight Years,
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as the mans infirmity at the poole of Bethesdah, but the World had lyen bedrid almost foure thousand yeeres, given quite over by the Law unto death;
as the men infirmity At the pool of Bethesda, but the World had lyen bedrid almost foure thousand Years, given quite over by the Law unto death;
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in this forlorne hope came the resurrection & the life, the sole Saviour and great physitian of the world, crying out for our comfort, the world is not dead, but sleepeth;
in this forlorn hope Come the resurrection & the life, the sole Saviour and great Physician of the world, crying out for our Comfort, the world is not dead, but Sleepeth;
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restoring health two wayes, mediate, and immediate. First, mediate, by meanes: not as once, by clay and spittle.
restoring health two ways, mediate, and immediate. First, mediate, by means: not as once, by clay and spittle.
vvg n1 crd n2, vvi, cc j. ord, vvi, p-acp n2: xx a-acp a-acp, p-acp n1 cc n1.
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Secondly, as he restored sight to the blind:
Secondly, as he restored sighed to the blind:
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or as Isaiah to Hezekiab , by a lump of dry Figgs, nor as Elisha to Naaman, by the waters of Iordan: but a Samaritanes cure , Wine to search,
or as Isaiah to Hezekiah, by a lump of dry Figgs, nor as Elisha to Naaman, by the waters of Iordan: but a Samaritans cure, Wine to search,
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and Oyle to supple, the Law being a corrosive to kill the dead flesh, and the Gospella Cordiall to comfort the heart.
and Oil to supple, the Law being a corrosive to kill the dead Flesh, and the Gospella Cordial to Comfort the heart.
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And this physick doth hee still administer by his instruments, his Embassadors:
And this physic does he still administer by his Instruments, his ambassadors:
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by them that plant in the Pulpit, and water in the presse, that plant in their Doctrine, and water in their conversation:
by them that plant in the Pulpit, and water in the press, that plant in their Doctrine, and water in their Conversation:
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by them that administer such physick as he doth direct and apply such salves as the word doth prescribe for the healing of sick soules Secondly, Christ heals immediately b• himselfe;
by them that administer such physic as he does Direct and apply such Salves as the word does prescribe for the healing of sick Souls Secondly, christ heals immediately b• himself;
p-acp pno32 cst vvb d n1 c-acp pns31 vdz vvi cc vvi d n2 p-acp dt n1 vdz vvi p-acp dt n-vvg pp-f j n2 ord, np1 vvz av-j n1 px31;
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pride was Adams bane, Christ cured it by humility;
pride was Adams bane, christ cured it by humility;
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man (surfeting) fe•• by the forbidden Tree, Christ (fasting cured it by the cursed Tree.
man (surfeiting) fe•• by the forbidden Tree, christ (fasting cured it by the cursed Tree.
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Other Phy•sitians restore health by opening o•veynes, by letting of bloud, by giving o•• Potions,
Other Phy•sitians restore health by opening o•veynes, by letting of blood, by giving o•• Potions,
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and by prescribing of dyet, b•• Christ (this heavenly Physitian) made himselfe the Physick to heale us, he took the bitter Potion of vineger, the deit 〈 ◊ 〉 fasting , the bloud-letting in his Hands his Feete, his Side, his Head his Body Mirabile plane & incomparabile genus medicinae, propter quam medicus voluit aegrote•re,
and by prescribing of diet, b•• christ (this heavenly physician) made himself the Physic to heal us, he took the bitter Potion of vinegar, the deit 〈 ◊ 〉 fasting, the bloodletting in his Hands his Feet, his Side, his Head his Body Marvelous plane & incomparabile genus medicinae, propter quam medicus voluit aegrote•re,
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& aegrotos ipsos, quibus salutis remediu• procuravit, sua decrevit infirmitate curan•• saith S. Aust. It was a wonderfull an• incomparable kind of physick for which the Physitian would bee sick, & aegrotos ipsos, quibus Salutis remediu• procuravit, sua decrevit Infirmity curan•• Says S. Aust. It was a wonderful an• incomparable kind of physic for which the physician would be sick,
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and dete•mine to cure those sick persons (to whō he procures health) by his owne infirmity.
and dete•mine to cure those sick Persons (to whom he procures health) by his own infirmity.
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Esse hominis filius voluit ut nos Dei fili•• faceret, humiliavit se ut populum qui pri•• jacebat erigeret, vnlneratus est, ut vulnera nostra sanaret, servivit ut ad libertatem servientes extraheret, mori sustinuit ut immortalitatem mortalibus exhiberet saith S. Cyprian . Esse hominis filius voluit ut nos Dei fili•• faceret, humiliavit se ut Populum qui pri•• jacebat erigeret, vnlneratus est, ut vulnera nostra sanaret, servivit ut ad libertatem servientes extraheret, Mori Sustinuit ut immortalitatem mortalibus exhiberet Says S. Cyprian.
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He would be made the son of man to make us the Sonnes of God, he bumbled himselfe that hee might exalt the humble, he was wounded that hee might heale our wounds, he became a servant that he might set us at liberty that were servants, he dyed to restore immortality to mortall men.
He would be made the son of man to make us the Sons of God, he bumbled himself that he might exalt the humble, he was wounded that he might heal our wounds, he became a servant that he might Set us At liberty that were Servants, he died to restore immortality to Mortal men.
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And indeed Christs whole life, whether you consider his Doctrine or his doings, was healthfull and medicinable to us,
And indeed Christ Whole life, whither you Consider his Doctrine or his doings, was healthful and medicinable to us,
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if we obey his precepts, or imitate his patterne.
if we obey his Precepts, or imitate his pattern.
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This Text hath been hitherto as a fruitfull Field wherein I have gathered some corne, I shall now bind some profit of it up in sheaves that you may the better carry it away with you.
This Text hath been hitherto as a fruitful Field wherein I have gathered Some corn, I shall now bind Some profit of it up in sheaves that you may the better carry it away with you.
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First, therefore, here we may see Christs love to us with astonishment and admiration.
First, Therefore, Here we may see Christ love to us with astonishment and admiration.
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What the Iewes said concerning Lazarus (when Christ raysed him from dead) behold how he loved him;
What the Iewes said Concerning Lazarus (when christ raised him from dead) behold how he loved him;
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so may we say, behold how he loved us, how deare and pretious our life hath been in his eyes may appeare by the greatnes of the price which hee payd for it, even his owne life.
so may we say, behold how he loved us, how deer and precious our life hath been in his eyes may appear by the greatness of the price which he paid for it, even his own life.
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Quam indebita miseratio, quam grata dilectio, &c. regem gloriae crucifigi pro despicatissimo vermiculo ! Quam Indebita miseratio, quam Grata Love, etc. regem Glory crucifigi Pro despicatissimo vermiculo!
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O how undeserved is that mercy, how free is that love, that the King of glory should be crucifyed for despicable Wormes!
O how undeserved is that mercy, how free is that love, that the King of glory should be Crucified for despicable Worms!
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It was a great love that Abraham shewed to Lot, in hazarding his owne life ,
It was a great love that Abraham showed to Lot, in hazarding his own life,
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and the lives of his family to rescue him out of the hands of Chedorlaomer; but not comparable that love which our kinsman, the Lord Iesus, hath shewed unto us, who hath given his life to deliver us out of the hand of our enemyes.
and the lives of his family to rescue him out of the hands of Chedorlaomer; but not comparable that love which our kinsman, the Lord Iesus, hath showed unto us, who hath given his life to deliver us out of the hand of our enemies.
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It was a wonderfull great love that God would make man like himselfe, and all things for man, greater love;
It was a wonderful great love that God would make man like himself, and all things for man, greater love;
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that he himselfe would be made man; but greatest of all that he would dy for his salvation.
that he himself would be made man; but greatest of all that he would die for his salvation.
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Secondly, let us consider the odiousnes of sinne with hatred and detestation. Thousands of Rams ,
Secondly, let us Consider the odiousness of sin with hatred and detestation. Thousands of Rams,
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nor ten thousands of Rivers of Oyle, could not make satisfaction for sinne, neither could the fruit of our body make satisfaction for the sinne of our soule,
nor ten thousands of rivers of Oil, could not make satisfaction for sin, neither could the fruit of our body make satisfaction for the sin of our soul,
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but the Son of God must needs dy for the sins of man. If sinne cost Christ so deare, doubtles it will cost us dearer, except we repent.
but the Son of God must needs die for the Sins of man. If sin cost christ so deer, doubtless it will cost us Dearer, except we Repent.
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Memoria ergo crucifixi in nobis crucifigat omne peccatum , is an excellent counsaile, and worthy our practice: Memoria ergo crucifixi in nobis crucifigat omne peccatum, is an excellent counsel, and worthy our practice:
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therefore let the remembrance of Christ crucified cause us to crucify all sin in us, he stretched out his hands on the Crosse to embrace us,
Therefore let the remembrance of christ Crucified cause us to crucify all since in us, he stretched out his hands on the Cross to embrace us,
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and let not us stretch out our hands to wickednes to disgrace him, he was crucifyed for us, let not us crucify him againe by our sins,
and let not us stretch out our hands to wickedness to disgrace him, he was Crucified for us, let not us crucify him again by our Sins,
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but crucify our sins that caused him to be crucified. Thirdly, Christ is a patterne for our imitation, and that in three things.
but crucify our Sins that caused him to be Crucified. Thirdly, christ is a pattern for our imitation, and that in three things.
cc-acp vvi po12 n2 cst vvd pno31 pc-acp vbi vvn. ord, np1 vbz dt n1 p-acp po12 n1, cc cst p-acp crd n2.
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First, we must imitate him in the sweetnes of our action, especially in dong good. Secondly, in our resurrection, which is twofold, the first NONLATINALPHABET, the other is NONLATINALPHABET.
First, we must imitate him in the sweetness of our actium, especially in dung good. Secondly, in our resurrection, which is twofold, the First, the other is.
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The one is a resurrection of the dead, the other is a resurrection from the dead:
The one is a resurrection of the dead, the other is a resurrection from the dead:
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We must rise from the death of sinne to the life of grace, if wee meane to rise from the death of the grave unto the life of glory.
We must rise from the death of sin to the life of grace, if we mean to rise from the death of the grave unto the life of glory.
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But we must not rise as the Rosetree doth at the spring to dy againe the next winter,
But we must not rise as the Rosetree does At the spring to die again the next winter,
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but with Christ, he being raysed from the dead dyeth no more, death hath no more dominion over him,
but with christ, he being raised from the dead Dies no more, death hath no more dominion over him,
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and we must so rise from the death of sin, that we never commit the same sins againe.
and we must so rise from the death of since, that we never commit the same Sins again.
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Thirdly, as Christ was conceived and borne for us, so must we conceive and beare him in our hearts.
Thirdly, as christ was conceived and born for us, so must we conceive and bear him in our hearts.
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There is a threefold nativity of Christ, Divine from his Father, fleshly from his Mother, and spirituall in the mind.
There is a threefold Nativity of christ, Divine from his Father, fleshly from his Mother, and spiritual in the mind.
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Ex patre nascitur semper, de matre natus est semel, in mente nascitur saepe, saith Innocentius ; Ex patre nascitur semper, de matre Born est semel, in mente nascitur saepe, Says Innocentius;
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He is borne of his father alwayes, he was borne of his Mother once, and is borne in the mind often,
He is born of his father always, he was born of his Mother once, and is born in the mind often,
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and we must endevour to keepe him there alwayes.
and we must endeavour to keep him there always.
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Forthly, here is also matter of consolation, and that in a double respect, first as Christ is the Rose of the common Field,
Forthly, Here is also matter of consolation, and that in a double respect, First as christ is the Rose of the Common Field,
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and lyes open to all, he refuseth none but those that refuse him.
and lies open to all, he Refuseth none but those that refuse him.
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Secondly, because he is the Physitian of our Soules, that is able to cure them, hiding allour sins,
Secondly, Because he is the physician of our Souls, that is able to cure them, hiding allour Sins,
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and healing all our Sores, giving us spirituall health here, and eternall health and happines hereafter.
and healing all our Sores, giving us spiritual health Here, and Eternal health and happiness hereafter.
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Lastly, as Elisha said to his servant concerning the good Shunamite :
Lastly, as Elisha said to his servant Concerning the good Shunamite:
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She hath been carefull for us with all this care, what is to be done for her? so may I say to you concerning our Saviour, he hath been thus carefull for us, what shall we doe againe for him? As he dranke to us in the cup of salvation,
She hath been careful for us with all this care, what is to be done for her? so may I say to you Concerning our Saviour, he hath been thus careful for us, what shall we do again for him? As he drank to us in the cup of salvation,
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so let us pledge him in the cup of thanksgiving:
so let us pledge him in the cup of thanksgiving:
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as he gave himselfe a propitiatory sacrifice for us, so let us give up our selves a gratulatory sacrifice of prayse and thankesgiving to him.
as he gave himself a propitiatory sacrifice for us, so let us give up our selves a gratulatory sacrifice of praise and thanksgiving to him.
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And let us fall downe with the foure and twenty elders, and the fowre beasts, praysing GOD with our Church, and saying.
And let us fallen down with the foure and twenty Elders, and the fowre beasts, praising GOD with our Church, and saying.
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Glory be to God on high, and in earth peace, good will toward men. Glory be to God on high, and in earth peace, good will towards men.
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We prayse thee, wee blesse thee, we worship thee, we glorify thee, we give thankes unto thee O, Lord God, heavenly King,
We praise thee, we bless thee, we worship thee, we Glorify thee, we give thanks unto thee Oh, Lord God, heavenly King,
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for all thy blessings bestowed upon us, for that thou hast sent thy Sonne Iesus Christ not only to live among men, but to dy for men:
for all thy blessings bestowed upon us, for that thou hast sent thy Son Iesus christ not only to live among men, but to die for men:
p-acp d po21 n2 vvn p-acp pno12, c-acp cst pns21 vh2 vvn po21 n1 np1 np1 xx av-j pc-acp vvi p-acp n2, cc-acp pc-acp vvi p-acp n2:
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Grant (O Lord) that we may all be partakers of all the benefits of his passion.
Grant (Oh Lord) that we may all be partakers of all the benefits of his passion.
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And that for the same Iesus Christ his sake, who as he died for sin, so he ever lives to make intercession for sinnes.
And that for the same Iesus christ his sake, who as he died for since, so he ever lives to make Intercession for Sins.
cc cst p-acp dt d np1 np1 po31 n1, r-crq c-acp pns31 vvd p-acp n1, av pns31 av vvz pc-acp vvi n1 p-acp n2.
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To whom with thee, and the Holy Spirit, be all honour, and glory, now and for ever, Amen.To whom with thee, and the Holy Spirit, be all honour, and glory, now and for ever, Amen.
p-acp ro-crq p-acp pno21, cc dt j n1, vbb d n1, cc n1, av cc p-acp av, uh-n.
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THE ROSE AND LILY. SOLOMONS SONG. 2.1. I am the Rose of Sharon, and the Lily of the vallyes.
THE ROSE AND LILY. SOLOMONS SONG. 2.1. I am the Rose of Sharon, and the Lily of the valleys.
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WHat the Queene of Shebah told Solomon, that though it were a true report which shee had heard of him,
WHat the Queen of Shebah told Solomon, that though it were a true report which she had herd of him,
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yet the one halfe was not told her:
yet the one half was not told her:
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so may I say unto you concerning this Text, though it bee a true report you have heard of him that is greater then Solomon ;
so may I say unto you Concerning this Text, though it be a true report you have herd of him that is greater then Solomon;
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yet the one halfe is not told you.
yet the one half is not told you.
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For this Text is a most fertile and fruitfull Field, conteyning variety of no lesse profitable then pleasant Flowers, from whence I have already brought you a Posy made of Roses, and now give me leave from the same Garden to present unto you a Posy composed of Liles. The Lily is next in nobility to the Rose, saith Pliny ,
For this Text is a most fertile and fruitful Field, containing variety of no less profitable then pleasant Flowers, from whence I have already brought you a Posy made of Roses, and now give me leave from the same Garden to present unto you a Posy composed of Liles. The Lily is next in Nobilt to the Rose, Says pliny,
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and therefore as I have shewed you wherein Christ resembles the Rose, so must I now shew you how hee is the Lily of the vallyes.
and Therefore as I have showed you wherein christ resembles the Rose, so must I now show you how he is the Lily of the valleys.
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The writers of the nature of things have written much in the commendadation of the Lily, affirming it to bee a most fine Flower, both for fragrant smell and curious colours.
The writers of the nature of things have written much in the commendadation of the Lily, affirming it to be a most fine Flower, both for fragrant smell and curious colours.
dt n2 pp-f dt n1 pp-f n2 vhb vvn av-d p-acp dt n1 pp-f dt n1, vvg pn31 pc-acp vbi dt av-ds j n1, av-d p-acp j n1 cc j n2.
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And many Princes did beare it in their crests and Escutchions, but I leave this for Heralds to discourse of,
And many Princes did bear it in their crests and Escutcheons, but I leave this for Heralds to discourse of,
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and for Herbalists to discusse, and shall onely shew you that Christ resembles the Lily in these fowre respects.
and for Herbalists to discuss, and shall only show you that christ resembles the Lily in these fowre respects.
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First, the Flower of the Lily is lifted upward, and open toward Heaven, but toward the earth it is close and shut;
First, the Flower of the Lily is lifted upward, and open towards Heaven, but towards the earth it is close and shut;
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so Christ had his mind open toward Heaven, set on heavenly things, but he alwayes neglected and contemned earthly things.
so christ had his mind open towards Heaven, Set on heavenly things, but he always neglected and contemned earthly things.
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Secondly, the leaves of the Lily spread outward, and bend downward; so Christ extended his benefits downward, even to his enemies.
Secondly, the leaves of the Lily spread outward, and bend downward; so christ extended his benefits downward, even to his enemies.
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Thirdly, the whitenesse of the Lily may signify Christs eternity, or his in•ocency.
Thirdly, the whiteness of the Lily may signify Christ eternity, or his in•ocency.
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Fourthly, the Lily growes among thornes, and Christ (when hee was upon the Earth) was conversant •mong sinners:
Fourthly, the Lily grows among thorns, and christ (when he was upon the Earth) was conversant •mong Sinners:
ord, dt n1 vvz p-acp n2, cc np1 (c-crq pns31 vbds p-acp dt n1) vbds j j n2:
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in these respects hee •hewed himselfe to bee the Lily of the ••ally•s. And first of the first, the Flow•• of the Lily is open toward Heaven, 〈 ◊ 〉 it close toward the earth,
in these respects he •hewed himself to be the Lily of the ••ally•s. And First of the First, the Flow•• of the Lily is open towards Heaven, 〈 ◊ 〉 it close towards the earth,
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so Christ had ••s affections open toward heavenly ••ings, but he neglected earthly.
so christ had ••s affections open towards heavenly ••ings, but he neglected earthly.
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As Christ was sometime subject to ••s Mother, so was he alwayes obedient to his father.
As christ was sometime Subject to ••s Mother, so was he always obedient to his father.
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He that came from above, did set his affections on thing above.
He that Come from above, did Set his affections on thing above.
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This Lily had alwayes the ey• of his affections open toward heave• (it being his chiefest care to doe his he•venly fathers busines) but close sh• toward earth and earthly things. This Lily had always the ey• of his affections open towards heave• (it being his chiefest care to do his he•venly Father's business) but close sh• towards earth and earthly things.
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The•• are three things that hinder us fro• having the eyes of our soules open t•ward Heaven,
The•• Are three things that hinder us fro• having the eyes of our Souls open t•ward Heaven,
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but Christ was free fro• them all.
but christ was free fro• them all.
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First, quando oculus nimis 〈 ◊ 〉 cupatur circa sensibilia, when the eye 〈 ◊ 〉 too much imployed about sensible o•jects,
First, quando oculus nimis 〈 ◊ 〉 cupatur circa sensibilia, when the eye 〈 ◊ 〉 too much employed about sensible o•jects,
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namely when the affection is 〈 ◊ 〉 on earthly things, for then is the eye 〈 ◊ 〉 the soule dazled with the dust of co••tousnes,
namely when the affection is 〈 ◊ 〉 on earthly things, for then is the eye 〈 ◊ 〉 the soul dazzled with the dust of co••tousnes,
av c-crq dt n1 vbz 〈 sy 〉 a-acp j n2, c-acp av vbz dt n1 〈 sy 〉 dt n1 vvn p-acp dt n1 pp-f n1,
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but Christ had no mind 〈 ◊ 〉 earthly riches, but as hee had none, 〈 ◊ 〉 he did desire none.
but christ had no mind 〈 ◊ 〉 earthly riches, but as he had none, 〈 ◊ 〉 he did desire none.
cc-acp np1 vhd dx n1 〈 sy 〉 j n2, cc-acp c-acp pns31 vhd pix, 〈 sy 〉 pns31 vdd vvi pix.
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Secondly, quando 〈 ◊ 〉 mis occupatur circa delectabilia, when 〈 ◊ 〉 is too much taken up with delight••• things, the carnall desires of the fles• for then the eye is blinded with 〈 ◊ 〉 fire of concupiscence:
Secondly, quando 〈 ◊ 〉 mis occupatur circa delectabilia, when 〈 ◊ 〉 is too much taken up with delight••• things, the carnal Desires of the fles• for then the eye is blinded with 〈 ◊ 〉 fire of concupiscence:
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but Christ w•• free from that, and it is such a sinne that the divell himselfe would not tempt Christ by that,
but christ w•• free from that, and it is such a sin that the Devil himself would not tempt christ by that,
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though hee tempted him by riches and the glory of the World Thirdly, quando nimis occupatur circa sublimia, when it is intent on lofty things,
though he tempted him by riches and the glory of the World Thirdly, quando nimis occupatur circa sublimia, when it is intent on lofty things,
cs pns31 vvd pno31 p-acp n2 cc dt n1 pp-f dt n1 ord, fw-la fw-la fw-la fw-la fw-la, c-crq pn31 vbz n1 p-acp j n2,
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namely ambitiously taken up with the pompe and glory of the World, for then the eye is darkned with the smoake of pride,
namely ambitiously taken up with the pomp and glory of the World, for then the eye is darkened with the smoke of pride,
av av-j vvn a-acp p-acp dt n1 cc n1 pp-f dt n1, c-acp cs dt n1 vbz vvn p-acp dt n1 pp-f n1,
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but Christ was free from that, for he fled from those that would have made him King.
but christ was free from that, for he fled from those that would have made him King.
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So that he had no worldly riches to clog him, no carnall pleasures to allure him, no ambitious thoughts to stop him,
So that he had no worldly riches to clog him, no carnal pleasures to allure him, no ambitious thoughts to stop him,
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nor any of those to hinder him for having his eyes and thoughts settled on heavenly things.
nor any of those to hinder him for having his eyes and thoughts settled on heavenly things.
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Hee was not like the Basiliskes which Pliny calls NONLATINALPHABET, because they looke downward, and cannot turne their countenance upward toward the Firmament:
He was not like the Basilisks which pliny calls, Because they look downward, and cannot turn their countenance upward towards the Firmament:
pns31 vbds xx av-j dt n2 r-crq np1 vvz, c-acp pns32 vvb av-j, cc vmbx vvi po32 n1 av-j p-acp dt n1:
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but rather he was like the fish which Albertus (as I remember) makes mention of, that had but one eye, placed in his pole,
but rather he was like the Fish which Albert (as I Remember) makes mention of, that had but one eye, placed in his pole,
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so that he alwayes looked upward, minding things above, but hee did altogether neglect (if not contemne) all earthly things.
so that he always looked upward, minding things above, but he did altogether neglect (if not contemn) all earthly things.
av cst pns31 av vvd av-j, vvg n2 a-acp, cc-acp pns31 vdd av vvi (cs xx vvi) d j n2.
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Which will the better appeare if we consider his poverty in his birth, in his life, and in his death. First, in his birth:
Which will the better appear if we Consider his poverty in his birth, in his life, and in his death. First, in his birth:
r-crq vmb dt av-jc vvi cs pns12 vvb po31 n1 p-acp po31 n1, p-acp po31 n1, cc p-acp po31 n1. ord, p-acp po31 n1:
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Exigua magni pompa puerperii, saith S. Cyprian , There was but small pomp at this great birth; Small magni pompa puerperii, Says S. Cyprian, There was but small pomp At this great birth;
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he was borne in so meane a manner; that the cratch was his cradle, the manger his chamber, and the stable his Inne.
he was born in so mean a manner; that the cratch was his cradle, the manger his chamber, and the stable his Inn.
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If the Sun of God will needs come and dwell among the sons of men, Kings palaces (me thinks) were bad enough to receive so worthy a person,
If the Sun of God will needs come and dwell among the Sons of men, Kings palaces (me thinks) were bad enough to receive so worthy a person,
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and yet (behold) the stateliest place for his entertainment is a stable.
and yet (behold) the Stateliest place for his entertainment is a stable.
cc av (vvb) dt av-js n1 p-acp po31 n1 vbz dt n1.
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If the King of Heaven will needs come into the earth, the most princely chamber were fitrest for him to be lodged in,
If the King of Heaven will needs come into the earth, the most princely chamber were fitrest for him to be lodged in,
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and yet (behold) he lies in a manger.
and yet (behold) he lies in a manger.
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If King Solomon was so ravished with admiration, when hee considered that GOD would reside at the Temple in Hierusalem (which was so glorious that it was seaven yeares, in building) that hee cries out ,
If King Solomon was so ravished with admiration, when he considered that GOD would reside At the Temple in Jerusalem (which was so glorious that it was seaven Years, in building) that he cries out,
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But will GOD indeed dwell on the earth? behold the Heaven, and the Heaven of heavens cannot contayne thee,
But will GOD indeed dwell on the earth? behold the Heaven, and the Heaven of heavens cannot contain thee,
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how much lesse the house that I have made? how much more would he have admired, had he come into this stable,
how much less the house that I have made? how much more would he have admired, had he come into this stable,
c-crq av-d av-dc dt n1 cst pns11 vhb vvn? q-crq d dc vmd pns31 vhb vvn, vhd pns31 vvn p-acp d n1,
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and found Christ (this Lord of life) lying in a manger? Secondly, in his life-time he was poorer then the beasts of the Field,
and found christ (this Lord of life) lying in a manger? Secondly, in his lifetime he was Poorer then the beasts of the Field,
cc vvd np1 (d n1 pp-f n1) vvg p-acp dt n1? ord, p-acp po31 n1 pns31 vbds jc cs dt n2 pp-f dt n1,
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and the Birds of the Ayre, for they have dens and nests to roost and to rest in,
and the Birds of the Air, for they have dens and nests to roost and to rest in,
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but hee had not a place where to lay his head, as himselfe restifies .
but he had not a place where to lay his head, as himself restifies.
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And as for his outward estate he was so poore, that when tribute was demanded of him, he had nothing to pay it,
And as for his outward estate he was so poor, that when tribute was demanded of him, he had nothing to pay it,
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but he sends Peter with an angle to catch a fish to bring him money to pay it:
but he sends Peter with an angle to catch a Fish to bring him money to pay it:
cc-acp pns31 vvz np1 p-acp dt n1 pc-acp vvi dt n1 pc-acp vvi pno31 n1 pc-acp vvi pn31:
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therein shewing great Majesty as well as poverty, his poverty in that he had nothing wherewith to pay it,
therein showing great Majesty as well as poverty, his poverty in that he had nothing wherewith to pay it,
av vvg j n1 c-acp av c-acp n1, po31 n1 p-acp cst pns31 vhd pix c-crq pc-acp vvi pn31,
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and his Majesty in that being Lord of Sea as well as Land, he commands a Fish to do it for him.
and his Majesty in that being Lord of Sea as well as Land, he commands a Fish to do it for him.
cc po31 n1 p-acp cst vbg n1 pp-f n1 c-acp av c-acp n1, pns31 vvz dt n1 pc-acp vdi pn31 p-acp pno31.
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So that as the Apostle S. Paul sayes of himselfe, he was as having nothing, and yet possessing all things;
So that as the Apostle S. Paul Says of himself, he was as having nothing, and yet possessing all things;
av cst p-acp dt n1 np1 np1 vvz pp-f px31, pns31 vbds c-acp vhg pix, cc av vvg d n2;
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so may I say of Christ, he possessed nothing, and yet he was Lord of all.
so may I say of christ, he possessed nothing, and yet he was Lord of all.
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When Eriene. the City where Byas dwelt was taken by the enemies, and the Citizens fled, carying as much of their substance with them as they could,
When Eriene. the city where Bias dwelled was taken by the enemies, and the Citizens fled, carrying as much of their substance with them as they could,
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when he was admonished by some to doe the like, Ego quidem (inquit) facio, nam omnia mea mecum porto;
when he was admonished by Some to do the like, Ego quidem (inquit) facio, nam omnia mea mecum porto;
c-crq pns31 vbds vvn p-acp d pc-acp vdi dt av-j, fw-la fw-la (fw-la) fw-la, fw-la fw-la fw-la fw-la fw-la;
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408
I doe it (said he) already, for I alwayes carry all my goods about me:
I do it (said he) already, for I always carry all my goods about me:
pns11 vdb pn31 (vvd pns31) av, c-acp pns11 av vvi d po11 n2-j p-acp pno11:
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409
so lightly did he esteeme of those ludibria fortunae, (riches) that he thought them not worth a carrying:
so lightly did he esteem of those Ludibria Fortunae, (riches) that he Thought them not worth a carrying:
av av-j vdd pns31 vvi pp-f d fw-la fw-la, (n2) cst pns31 vvd pno32 xx j dt vvg:
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410
so Christ carryed all his goods about him, so that when he died, he needed no executors to prove his will,
so christ carried all his goods about him, so that when he died, he needed no Executors to prove his will,
av np1 vvd d po31 n2-j p-acp pno31, av cst c-crq pns31 vvd, pns31 vvd dx n2 pc-acp vvi po31 n1,
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411
for the Souldiers parted his goods among them, and hee had nothing for them to part, but onely his garments.
for the Soldiers parted his goods among them, and he had nothing for them to part, but only his garments.
c-acp dt n2 vvd po31 n2-j p-acp pno32, cc pns31 vhd pix p-acp pno32 pc-acp vvi, cc-acp av-j po31 n2.
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412
I have heared a story of Richard Nevile, sometime Earle of Warwick (how true it is, I know not) that when the people would have made him King, hee refused that dignity, saying, that he had rather make Kings then be one: I have heard a story of Richard Neville, sometime Earl of Warwick (how true it is, I know not) that when the people would have made him King, he refused that dignity, saying, that he had rather make Kings then be one:
pns11 vhb j-vvn dt n1 pp-f np1 np1, av n1 pp-f np1 (c-crq j pn31 vbz, pns11 vvb xx) cst c-crq dt n1 vmd vhi vvn pno31 n1, pns31 vvd cst n1, vvg, cst pns31 vhd av-c vvb n2 av vbi crd:
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413
but this I know, he that putteth downe one, and setteth up another, when the people would have made him King, refused it.
but this I know, he that putteth down one, and sets up Another, when the people would have made him King, refused it.
cc-acp d pns11 vvb, pns31 cst vvz a-acp crd, cc vvz a-acp j-jn, c-crq dt n1 vmd vhi vvn pno31 n1, vvd pn31.
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414
Erat Rex qui timebat fieri Rex: Erat Rex qui timebat fieri Rex:
fw-la fw-la fw-la fw-la fw-la fw-la:
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415
nec talis Rex qui ab hominibus fieret, sed talis qui hominibus regnum daret, saith Saint Augustine He was a King that feared to bee made a King, not such a King that should be made by men, nec Talis Rex qui ab hominibus fieret, sed Talis qui hominibus Kingdom dart, Says Saint Augustine He was a King that feared to be made a King, not such a King that should be made by men,
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la n1, vvz n1 np1 pns31 vbds dt n1 cst vvd pc-acp vbi vvn dt n1, xx d dt n1 cst vmd vbi vvn p-acp n2,
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416
but such a King as should give a Kingdome to men.
but such a King as should give a Kingdom to men.
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417
A King hee was indeed, and acknowledged to bee so by the wise men at his birth.
A King he was indeed, and acknowledged to be so by the wise men At his birth.
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418
Nathanel , and the whole multitude acknowledged him to bee King in his Life: Nathanael, and the Whole multitude acknowledged him to be King in his Life:
np1, cc dt j-jn n1 vvd pno31 pc-acp vbi n1 p-acp po31 n1:
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419
at his death Pilate wrote him King of the Iewes , and would not alter that title,
At his death Pilate wrote him King of the Iewes, and would not altar that title,
p-acp po31 n1 np1 vvd pno31 n1 pp-f dt npg1, cc vmd xx vvi d n1,
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420
and yet hee would not be made a King by the people, lest his spirituall Kingdome should have been at an end;
and yet he would not be made a King by the people, lest his spiritual Kingdom should have been At an end;
cc av pns31 vmd xx vbi vvn dt n1 p-acp dt n1, cs po31 j n1 vmd vhi vbn p-acp dt n1;
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421
he refused to be made a King on earth, for hee was already King of Heaven and earth.
he refused to be made a King on earth, for he was already King of Heaven and earth.
pns31 vvd pc-acp vbi vvn dt n1 p-acp n1, c-acp pns31 vbds av n1 pp-f n1 cc n1.
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422
Thirdly at his death he was so poore, that he had neither Sepulchre nor winding sheet of h•s owne,
Thirdly At his death he was so poor, that he had neither Sepulchre nor winding sheet of h•s own,
ord p-acp po31 n1 pns31 vbds av j, cst pns31 vhd dx n1 ccx j-vvg n1 pp-f n2 d,
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423
but Ioseph and Nicodemus were faine to supply them.
but Ioseph and Nicodemus were feign to supply them.
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424
Even the richest men and most puissant Monarchs have nothing at their deathes, that they may properly call their owne, but onely their Sepulchres.
Even the Richest men and most puissant Monarchs have nothing At their deaths, that they may properly call their own, but only their Sepulchres.
np1 dt js n2 cc av-ds j n2 vhb pix p-acp po32 n2, cst pns32 vmb av-j vvi po32 d, cc-acp av-j po32 n2.
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425
We may say of them all as S. Austin speakes of Caesars Tombe;
We may say of them all as S. Austin speaks of Caesars Tomb;
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426
Though hee were the feare of men, and terror of Princes, yet all his great riches, his titles of Honour and Dignity, his Crowne and Scepter, Speare and Sword, Omnia sibi pariter defecerunt, quando defecit spiritus ejus:
Though he were the Fear of men, and terror of Princes, yet all his great riches, his titles of Honour and Dignity, his Crown and Sceptre, Spear and Sword, Omnia sibi pariter defecerunt, quando defecit spiritus His:
cs pns31 vbdr dt n1 pp-f n2, cc n1 pp-f n2, av d po31 j n2, po31 n2 pp-f n1 cc n1, po31 n1 cc n1, n1 cc n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
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427
& reliquerunt eum captivatum in sepulchro trium brachiorum plenum foetore & putredine. & reliquerunt Eum captivatum in Sepulchro trium brachiorum plenum foetore & putredine.
cc fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la fw-it cc n1.
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428
All those things left him (as they doe all men else) when he was bereft of his soule,
All those things left him (as they do all men Else) when he was bereft of his soul,
d d n2 vvd pno31 (c-acp pns32 vdb d n2 av) c-crq pns31 vbds vvn pp-f po31 n1,
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429
and left him nothing but a Sepulchre of six cubits to conteyne him;
and left him nothing but a Sepulchre of six cubits to contain him;
cc vvd pno31 pix p-acp dt n1 pp-f crd n2 pc-acp vvi pno31;
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430
but Christ, as he was without all earthly pompe in his life, so at his death he had not so much as a Sepulchre or winding sheer of his owne, untill they were given him.
but christ, as he was without all earthly pomp in his life, so At his death he had not so much as a Sepulchre or winding sheer of his own, until they were given him.
cc-acp np1, c-acp pns31 vbds p-acp d j n1 p-acp po31 n1, av p-acp po31 n1 pns31 vhd xx av av-d c-acp dt n1 cc j-vvg j pp-f po31 d, c-acp pns32 vbdr vvn pno31.
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431
In all which respects we may say of him with S. Augustine , Omnia bona terrena contempsit homo Christus, ut nobis ea contemnenda monstraret.
In all which respects we may say of him with S. Augustine, Omnia Bona Terrena contempsit homo Christus, ut nobis ea contemnenda monstraret.
p-acp d r-crq n2 pns12 vmb vvi pp-f pno31 p-acp n1 np1, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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432
The man Christ Iesus did contemne all earthly things, to teach us also to doe the like.
The man christ Iesus did contemn all earthly things, to teach us also to do the like.
dt n1 np1 np1 vdd vvi d j n2, pc-acp vvi pno12 av pc-acp vdi dt av-j.
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433
It was a curse layd upon the Serpent in Paradise , upon thy belly shalt thou goe,
It was a curse laid upon the Serpent in Paradise, upon thy belly shalt thou go,
pn31 vbds dt n1 vvn p-acp dt n1 p-acp n1, p-acp po21 n1 vm2 pns21 vvi,
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434
and dust shalt thou eat all the dayes of thy life, and therefore the seed of the woman being to break the head of the Serpent, went not on his belly,
and dust shalt thou eat all the days of thy life, and Therefore the seed of the woman being to break the head of the Serpent, went not on his belly,
cc n1 vm2 pns21 vvi d dt n2 pp-f po21 n1, cc av dt n1 pp-f dt n1 vbg pc-acp vvi dt n1 pp-f dt n1, vvd xx p-acp po31 n1,
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435
nor had his affections placed on the earth, but was lifted sursum versus coelum, upward toward Heaven, therein resembling the Flower of the Lily of the Valleys.
nor had his affections placed on the earth, but was lifted Sursum versus coelum, upward towards Heaven, therein resembling the Flower of the Lily of the Valleys.
ccx vhd po31 n2 vvn p-acp dt n1, cc-acp vbds vvn fw-la fw-la fw-la, av-j p-acp n1, av vvg dt n1 pp-f dt n1 pp-f dt n2.
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436
Secondly, folia liliorum non solum dilatantur ad latera, sed etiam inferius declinant ad ima, the Leaves of the Lily do not onely extend outward,
Secondly, folia liliorum non solum dilatantur ad Latera, sed etiam Inferior declinant ad Ima, the Leaves of the Lily do not only extend outward,
ord, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la j fw-la fw-la, dt n2 pp-f dt n1 vdb xx av-j vvi j,
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437
but bend downward, so Christ extended his benefits farr off, and even to his enemies.
but bend downward, so christ extended his benefits Far off, and even to his enemies.
cc-acp vvb av-j, av np1 vvd po31 n2 av-j a-acp, cc av p-acp po31 n2.
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438
The Apostle S. Paul tells the Gentiles , that now in Christ Iesus yee who somtimes were farr off, are made nigh by the bloud of Christ.
The Apostle S. Paul tells the Gentiles, that now in christ Iesus ye who sometimes were Far off, Are made High by the blood of christ.
dt n1 np1 np1 vvz dt n2-j, cst av p-acp np1 np1 pn22 r-crq av vbdr av-j a-acp, vbr vvn av-j p-acp dt n1 pp-f np1.
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439
Christs benefits to us, are like the oyntment on Aarons head, that ran downe on his beard,
Christ benefits to us, Are like the ointment on Aaron's head, that ran down on his beard,
npg1 n2 p-acp pno12, vbr av-j dt n1 p-acp npg1 n1, cst vvd a-acp p-acp po31 n1,
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440
and descended to the skirts of his garments; they went downe to the lowest members of the Church.
and descended to the skirts of his garments; they went down to the lowest members of the Church.
cc vvn p-acp dt n2 pp-f po31 n2; pns32 vvd a-acp p-acp dt js n2 pp-f dt n1.
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441
When he was upon the earth hee shewed his love unto the poore, in doing good to the Halt, the Lame, the Blind,
When he was upon the earth he showed his love unto the poor, in doing good to the Halt, the Lame, the Blind,
c-crq pns31 vbds p-acp dt n1 pns31 vvd po31 n1 p-acp dt j, p-acp vdg j p-acp dt n1, dt j, dt j,
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442
as it were so many cripples from severall Hospitalls. Now love is more shewed in deeds then in words:
as it were so many cripples from several Hospitals. Now love is more showed in Deeds then in words:
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443
but more in suffering, then it is in doing, so that the love of Christ was especially shewed unto us in dying for us.
but more in suffering, then it is in doing, so that the love of christ was especially showed unto us in dying for us.
cc-acp av-dc p-acp vvg, cs pn31 vbz p-acp vdg, av cst dt n1 pp-f np1 vbds av-j vvn p-acp pno12 p-acp vvg p-acp pno12.
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444
As the Father shewed great love in giving his Sonne unto us; so the son shewed like equall love in being so ready to suffer for us.
As the Father showed great love in giving his Son unto us; so the son showed like equal love in being so ready to suffer for us.
p-acp dt n1 vvd j n1 p-acp vvg po31 n1 p-acp pno12; av dt n1 vvd av-j j-jn n1 p-acp vbg av j pc-acp vvi p-acp pno12.
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Greater love hath no man then this, that a man lay downe his life for his friends;
Greater love hath no man then this, that a man lay down his life for his Friends;
np1 n1 vhz dx n1 av d, cst dt n1 vvd a-acp po31 n1 p-acp po31 n2;
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but Christ suffered for us dum inimici essemus , while wee were sinners, and enemies, and gave himselfe to death for us,
but christ suffered for us dum Inimici essemus, while we were Sinners, and enemies, and gave himself to death for us,
cc-acp np1 vvd p-acp pno12 fw-la fw-la fw-la, cs pns12 vbdr n2, cc n2, cc vvd px31 p-acp n1 p-acp pno12,
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while wee were dead in trespasses and sins.
while we were dead in Trespasses and Sins.
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448
Wee read of some indeed that have been ready to dy for their friends, as Damon for his Pithyas; Pylades for his Orestes, of whom the Poet.
we read of Some indeed that have been ready to die for their Friends, as Damon for his Pithyas; Pylades for his Orestes, of whom the Poet.
pns12 vvb pp-f d av cst vhb vbn j pc-acp vvi p-acp po32 n2, c-acp np1 p-acp po31 np1; np1 p-acp po31 np1, pp-f ro-crq dt n1.
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. Extitit hoc unum quod non convenerat illis, Hic negat, in { que } vicem pugnat uter { que } mori. . Extitit hoc Unum quod non convenerat illis, Hic negate, in { que } vicem Pugnat uter { que } Mori.
. np1 fw-la fw-la fw-la fw-fr j fw-la, fw-la vvd, p-acp { fw-fr } fw-la fw-la fw-la { fw-fr } fw-la.
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450
They never fell our about any thing but this, which of them should first lay downe his life for the other.
They never fell our about any thing but this, which of them should First lay down his life for the other.
pns32 av-x vvd po12 p-acp d n1 p-acp d, r-crq pp-f pno32 vmd ord vvi a-acp po31 n1 p-acp dt n-jn.
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451
And wee read of some that have dyed for others, as S. Austine reports of Castor and Pollux the sons of Tyndarus, that Pollux intreated to impart halfe his life on his brother.
And we read of Some that have died for Others, as S. Augustine reports of Castor and Pollux the Sons of Tyndareus, that Pollux entreated to impart half his life on his brother.
cc pns12 vvb pp-f d cst vhb vvn p-acp n2-jn, c-acp np1 np1 vvz pp-f np1 cc np1 dt n2 pp-f np1, cst np1 vvd pc-acp vvi n-jn po31 n1 p-acp po31 n1.
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452
And we read that Codrus did willingly dy for his countrey.
And we read that Codrus did willingly die for his country.
cc pns12 vvb cst np1 vdd av-j vvb p-acp po31 n1.
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453
And also it is reported Subeuntem fata mariti Alcesten: that Alcestes did undergo the destinies of her husband,
And also it is reported Subeuntem fata Mariti Alcestis: that Alcestis did undergo the destinies of her husband,
cc av pn31 vbz vvn fw-la fw-la fw-la np1: cst np1 vdd vvi dt n2 pp-f po31 n1,
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and by her death redeemed his life.
and by her death redeemed his life.
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These shewed great loves in laying downe their lives, but it was for them that loved them as much,
These showed great loves in laying down their lives, but it was for them that loved them as much,
np1 vvd j n2 p-acp vvg a-acp po32 n2, cc-acp pn31 vbds p-acp pno32 cst vvd pno32 p-acp d,
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or had deserved so much at their hands:
or had deserved so much At their hands:
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457
But Christ layd downe his life for us, not onely Sine nostris meritis, sed cum nostris demeritis saith S. Bernard ,
But christ laid down his life for us, not only Sine nostris Meritis, sed cum nostris demeritis Says S. Bernard,
cc-acp np1 vvd a-acp po31 n1 p-acp pno12, xx av-j fw-la fw-la n2, fw-la fw-la fw-la n2 vvz n1 np1,
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458
when we deserved no love, but when we deserved as much hatred from him as was due unto his enemies;
when we deserved no love, but when we deserved as much hatred from him as was due unto his enemies;
c-crq pns12 vvd dx n1, cc-acp c-crq pns12 vvd p-acp d n1 p-acp pno31 a-acp vbds j-jn p-acp po31 n2;
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459
and extended the fruits of that love, and the benefits of that passion to all that will lay hold upon them.
and extended the fruits of that love, and the benefits of that passion to all that will lay hold upon them.
cc vvd dt n2 pp-f d n1, cc dt n2 pp-f d n1 p-acp d cst vmb vvi n1 p-acp pno32.
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460
It is written of the Cherubins that they stretched out their wings, ad parietes us { que }, to the wall on each side, full ten cubits so Christ being stretched forth upon the Crosse, extended his benefits to the ends of the World:
It is written of the Cherubim that they stretched out their wings, ad parietes us { que }, to the wall on each side, full ten cubits so christ being stretched forth upon the Cross, extended his benefits to the ends of the World:
pn31 vbz vvn pp-f dt n2 cst pns32 vvd av po32 n2, fw-la fw-la pno12 { fw-fr }, p-acp dt n1 p-acp d n1, av-j crd n2 av np1 vbg vvd av p-acp dt n1, vvd po31 n2 p-acp dt n2 pp-f dt n1:
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461
hee stood open to receive all commers, and spread forth the branches of his love unto all, therein resembling the leaves of the Lilies of the Valleyes.
he stood open to receive all comers, and spread forth the branches of his love unto all, therein resembling the leaves of the Lilies of the Valleys.
pns31 vvd j pc-acp vvi d n2, cc vvd av dt n2 pp-f po31 n1 p-acp d, av vvg dt n2 pp-f dt n2 pp-f dt n2.
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Thirdly, the Lily, Lactei floris herba, unde & nuncupata, quasi lidia, saith Isidore, cujus cum candor sit in foliis, auri tamen species intus effulget.
Thirdly, the Lily, Lactei Floris herba, unde & nuncupata, quasi lidia, Says Isidore, cujus cum candor fit in foliis, auri tamen species intus effulget.
ord, dt n1, np1 fw-la fw-la, fw-la cc fw-la, fw-la fw-la, vvz np1, fw-la fw-la n1 vvi p-acp fw-la, fw-la fw-la n2 fw-la fw-la.
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463
The Lily is a milke white Flower;
The Lily is a milk white Flower;
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from whence it takes its denomination from the whitenes of it, and the whitenes of the Lily may signify Christs eternity.
from whence it Takes its denomination from the whiteness of it, and the whiteness of the Lily may signify Christ eternity.
p-acp c-crq pn31 vvz po31 n1 p-acp dt n1 pp-f pn31, cc dt n1 pp-f dt n1 vmb vvi npg1 n1.
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465
And therefore S. Iohn the divine describing the parts of Christs Body, sayes his Head, and his Haires were white like Wooll, as white as Snow;
And Therefore S. John the divine describing the parts of Christ Body, Says his Head, and his Hairs were white like Wool, as white as Snow;
cc av n1 np1 dt j-jn vvg dt n2 pp-f npg1 n1, vvz po31 n1, cc po31 n2 vbdr j-jn j n1, c-acp j-jn c-acp n1;
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for though, as hee is man he had a beginning, yet in regard of his God-head he is eternall,
for though, as he is man he had a beginning, yet in regard of his Godhead he is Eternal,
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467
and is therefore called the ancient of dayes; there is nothing more ancient then he:
and is Therefore called the ancient of days; there is nothing more ancient then he:
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468
for he had a being when all other creatures were not, being begotten of his Father before all time.
for he had a being when all other creatures were not, being begotten of his Father before all time.
c-acp pns31 vhd dt n1 c-crq d j-jn n2 vbdr xx, vbg vvn pp-f po31 n1 p-acp d n1.
(5) lecture (DIV1)
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469
And therefore the Arrian out of his envious pride is at once bountifull and injurious, willing to invest Christ with the title NONLATINALPHABET,
And Therefore the Arrian out of his envious pride is At once bountiful and injurious, willing to invest christ with the title,
cc av dt n1 av pp-f po31 j n1 vbz p-acp a-acp j cc j, j pc-acp vvi np1 p-acp dt n1,
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470
but disrobes him of that glorious title, and his owne, NONLATINALPHABET, granting him a like essence with the Father, not the same, equall to him in power, not eternity:
but disrobes him of that glorious title, and his own,, granting him a like essence with the Father, not the same, equal to him in power, not eternity:
cc-acp n2 pno31 pp-f cst j n1, cc po31 d,, vvg pno31 dt j n1 p-acp dt n1, xx dt d, j-jn p-acp pno31 p-acp n1, xx n1:
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471
for if he bee a sonne (saith he) he must be borne, and if borne, there was a time when there was no sonne.
for if he be a son (Says he) he must be born, and if born, there was a time when there was no son.
c-acp cs pns31 vbb dt n1 (vvz pns31) pns31 vmb vbi vvn, cc cs vvn, pc-acp vbds dt n1 c-crq pc-acp vbds dx n1.
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472
Indeed it is true according to the course of nature, but this is so farre above it, that who can declare it? Cum natum confitemur, non tamen non natum praedicamus, saith S. Hilary .
Indeed it is true according to the course of nature, but this is so Far above it, that who can declare it? Cum natum confitemur, non tamen non natum praedicamus, Says S. Hilary.
av pn31 vbz j vvg p-acp dt n1 pp-f n1, cc-acp d vbz av av-j p-acp pn31, cst r-crq vmb vvi pn31? fw-la fw-la fw-la, fw-la fw-la fw-fr fw-la fw-la, vvz n1 np1.
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473
When we confesse that he was borne, we do not say that he was not borne.
When we confess that he was born, we do not say that he was not born.
c-crq pns12 vvb cst pns31 vbds vvn, pns12 vdb xx vvi cst pns31 vbds xx vvn.
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474
For ubi author aeternus est, ibi & nativitatis aeternitas est, Where the author of the birth is eternall, there is also an eternity of the nativity,
For ubi author Eternal est, There & nativitatis aeternitas est, Where the author of the birth is Eternal, there is also an eternity of the Nativity,
p-acp fw-la n1 fw-la fw-la, fw-la cc fw-la fw-la fw-la, c-crq dt n1 pp-f dt n1 vbz j, pc-acp vbz av dt n1 pp-f dt n1,
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475
and from an eternall begetter proceeds an eternall begetting.
and from an Eternal begetter proceeds an Eternal begetting.
cc p-acp dt j n1 vvz dt j n-vvg.
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476
Indeed the Word was made flesh, but non amiserat quod erat, sed coeperat esse quod non erat, saith the same Father hee ceased not to be what he was before,
Indeed the Word was made Flesh, but non amiserat quod erat, sed coeperat esse quod non erat, Says the same Father he ceased not to be what he was before,
np1 dt n1 vbds vvn n1, cc-acp pix vvi fw-la fw-la, fw-la j fw-la fw-la fw-la fw-la, vvz dt d n1 pns31 vvd xx pc-acp vbi r-crq pns31 vbds a-acp,
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477
but he began to be in a new manner that he was not before.
but he began to be in a new manner that he was not before.
cc-acp pns31 vvd pc-acp vbi p-acp dt j n1 cst pns31 vbds xx a-acp.
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478
The name NONLATINALPHABET Iehovah, derived from NONLATINALPHABET Havah fuit, he was, (in which name all time past, present,
The name Jehovah, derived from Havah fuit, he was, (in which name all time past, present,
dt n1 np1, vvn p-acp np1 fw-la, pns31 vbds, (p-acp r-crq n1 d n1 j, j,
(5) lecture (DIV1)
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479
and to come is comprehended, as the Rabbins have observed) is given unto Christ, who is called Ier. 23.6. NONLATINALPHABET Iehovah tsidkenu ) the Lord our righteousnes:
and to come is comprehended, as the Rabbis have observed) is given unto christ, who is called Jeremiah 23.6. Jehovah Zedekiah) the Lord our righteousness:
cc pc-acp vvi vbz vvn, c-acp dt n2 vhb vvn) vbz vvn p-acp np1, r-crq vbz vvn np1 crd. np1 fw-fr) dt n1 po12 n1:
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480
intimating that hee is the same GOD that is that was, ab aeterno, from all eternity,
intimating that he is the same GOD that is that was, ab aeterno, from all eternity,
vvg cst pns31 vbz dt d np1 cst vbz cst vbds, fw-la fw-it, p-acp d n1,
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481
and will be in aeternum to all eternity.
and will be in aeternum to all eternity.
cc vmb vbi p-acp fw-la p-acp d n1.
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482
Hee being the same yesterday before his comming, to day, at his comming, and for ever, even at his comming againe. Heare Christ testifying of himselfe;
He being the same yesterday before his coming, to day, At his coming, and for ever, even At his coming again. Hear christ testifying of himself;
pns31 vbg dt d av-an p-acp po31 n-vvg, p-acp n1, p-acp po31 n-vvg, cc p-acp av, av p-acp po31 vvg av. vvb np1 vvg pp-f px31;
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483
as the Father hath life in himselfe, so hath he given to the Son to have life in himselfe. as the Father hath life in himself, so hath he given to the Son to have life in himself.
p-acp dt n1 vhz n1 p-acp px31, av vhz pns31 vvn p-acp dt n1 pc-acp vhi n1 p-acp px31.
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484
Apertissime docet (saith Saint Cyrill quod sicut pater in seipso aeternaliter vitam habet, sic & filius aeternaliter vitam in seipso habet. Apertissime docet (Says Saint Cyril quod sicut pater in Seipso aeternaliter vitam habet, sic & filius aeternaliter vitam in Seipso habet.
fw-la fw-la (vvz np1 np1 fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la, fw-la cc fw-la fw-la fw-la p-acp fw-la fw-la.
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485
As the Father hath life eternally in himselfe, so hath the Son life eternally in himselfe.
As the Father hath life eternally in himself, so hath the Son life eternally in himself.
p-acp dt n1 vhz n1 av-j p-acp px31, av vhz dt n1 n1 av-j p-acp px31.
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486
As he was man of the substance of his Mother, borne in the World, so was he God of the substance of his Father, begotten before the Worlds, for hee is eternall;
As he was man of the substance of his Mother, born in the World, so was he God of the substance of his Father, begotten before the World's, for he is Eternal;
p-acp pns31 vbds n1 pp-f dt n1 pp-f po31 n1, vvn p-acp dt n1, av vbds pns31 n1 pp-f dt n1 pp-f po31 n1, vvn p-acp dt n2, c-acp pns31 vbz j;
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487
being the white Lily of the Valleys.
being the white Lily of the Valleys.
vbg dt j-jn n1 pp-f dt n2.
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488
But whitenes more properly signifies innocency, and therefore the Latines call innocency candor, which signifies whitenes,
But whiteness more properly signifies innocency, and Therefore the Latins call innocency candor, which signifies whiteness,
p-acp n1 av-dc av-j vvz n1, cc av dt np1 vvb n1 n1, r-crq vvz n1,
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489
and innocent men, candidi, white men: and the holy Ghost seemes to allow it;
and innocent men, candidi, white men: and the holy Ghost seems to allow it;
cc j-jn n2, fw-la, j-jn n2: cc dt j n1 vvz pc-acp vvi pn31;
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490
for the Church is said to be arrayed in fine linnen, cleane and white, which is the righteousnes (or innocency) of the Saints.
for the Church is said to be arrayed in fine linen, clean and white, which is the righteousness (or innocency) of the Saints.
p-acp dt n1 vbz vvn pc-acp vbi vvn p-acp j n1, j cc j-jn, r-crq vbz dt n1 (cc n1) pp-f dt n2.
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491
Seeing then that folia liliorum sunt purissima, & tam intus quam extra candidissima, the Lily is most pure and white both within and without, it fitly resembles the •nnocency both of Christs nature and action.
Seeing then that folia liliorum sunt purissima, & tam intus quam extra candidissima, the Lily is most pure and white both within and without, it fitly resembles the •nnocency both of Christ nature and actium.
vvg av d fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la, dt n1 vbz av-ds j cc j-jn d p-acp cc a-acp, pn31 av-j vvz dt n1 d pp-f npg1 n1 cc n1.
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492
Nigra sunt vitia, virtus candida est, saith S. Bern. vices are blacke, but vertue is white. Nigra sunt Vices, virtus candida est, Says S. Bern. vices Are black, but virtue is white.
fw-la fw-la fw-la, fw-la fw-la fw-la, vvz n1 np1 n2 vbr j-jn, cc-acp n1 vbz j-jn.
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493
So that Cicero might well affirme, that Color albus praecipuè decorus Deo est:
So that Cicero might well affirm, that Colour Albus praecipuè decorus God est:
av cst np1 vmd av vvi, cst n1 fw-la fw-fr j fw-la fw-la:
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494
the whitest colour is most agreeable to the highest Son of GOD. Abs { que } liliis nunquam est, qui absque vitiis semper est.
the whitest colour is most agreeable to the highest Son of GOD. Abs { que } liliis Never est, qui absque Vitiis semper est.
dt js-jn n1 vbz av-ds j p-acp dt js n1 pp-f np1. npg1 { fw-fr } fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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495
He is never without the whitenes of the Lily, that is ever without the blacknes of sinne. He is never without the whiteness of the Lily, that is ever without the blackness of sin.
pns31 vbz av-x p-acp dt n1 pp-f dt n1, cst vbz av p-acp dt n1 pp-f n1.
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496
Hee is fayrer then the children of men: And it may more truely be sayd of him then it was of Absolom :
He is Fairer then the children of men: And it may more truly be said of him then it was of Absalom:
pns31 vbz jc cs dt n2 pp-f n2: cc pn31 vmb av-dc av-j vbi vvn pp-f pno31 cs pn31 vbds pp-f np1:
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497
But in all Israel there was none to be praysed so much for his beauty:
But in all Israel there was none to be praised so much for his beauty:
cc-acp p-acp d np1 a-acp vbds pix pc-acp vbi vvn av av-d c-acp po31 n1:
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498
from the sole of his foot, even to the crowne of the Head there was no blemish in him. Christ was a Lambe : NONLATINALPHABET, without blemish and without spot:
from the sole of his foot, even to the crown of the Head there was no blemish in him. christ was a Lamb:, without blemish and without spot:
p-acp dt j pp-f po31 n1, av p-acp dt n1 pp-f dt n1 a-acp vbds dx n1 p-acp pno31. np1 vbds dt n1:, p-acp n1 cc p-acp n1:
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499
without blemish of originall sin, and without the spot of actuall. There could bee no spot found in his action, nor blemish in his conversation.
without blemish of original since, and without the spot of actual. There could be no spot found in his actium, nor blemish in his Conversation.
p-acp n1 pp-f j-jn n1, cc p-acp dt n1 pp-f j. pc-acp vmd vbi dx n1 vvn p-acp po31 n1, ccx vvi p-acp po31 n1.
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500
But some may object and say, Christ tooke upon him the defects and infirmities of our nature, which in us are oft sinfull,
But Some may Object and say, christ took upon him the defects and infirmities of our nature, which in us Are oft sinful,
p-acp d vmb n1 cc vvi, np1 vvd p-acp pno31 dt n2 cc n2 pp-f po12 n1, r-crq p-acp pno12 vbr av j,
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501
and so they might be in him.
and so they might be in him.
cc av pns32 vmd vbi p-acp pno31.
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502
To this Aquinas answers, Christ tooke our defects upon him to make satisfaction for us, to manifest the truth of his humane nature,
To this Aquinas answers, christ took our defects upon him to make satisfaction for us, to manifest the truth of his humane nature,
p-acp d np1 n2, np1 vvd po12 n2 p-acp pno31 pc-acp vvi n1 p-acp pno12, pc-acp vvi dt n1 pp-f po31 j n1,
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503
or to be a perfect patterne of vertue unto us. But hee could not take upon him any sinfull defects for any of these causes.
or to be a perfect pattern of virtue unto us. But he could not take upon him any sinful defects for any of these Causes.
cc pc-acp vbi dt j n1 pp-f n1 p-acp pno12. p-acp pns31 vmd xx vvi p-acp pno31 d j n2 p-acp d pp-f d n2.
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504
For First, sinfull defects could not make satisfaction for sinne, as being that wherewith God is displeased.
For First, sinful defects could not make satisfaction for sin, as being that wherewith God is displeased.
p-acp ord, j n2 vmd xx vvi n1 p-acp n1, c-acp vbg d c-crq np1 vbz vvn.
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505
Secondly, sin coul• not manifest the truth of his human•ty, for sinne belongs not to the natur•• of man,
Secondly, since coul• not manifest the truth of his human•ty, for sin belongs not to the natur•• of man,
ord, n1 n1 xx j dt n1 pp-f po31 n1, p-acp n1 vvz xx p-acp dt n1 pp-f n1,
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506
but is rather contrary unto it for that was good and made by Go• but sin is evill,
but is rather contrary unto it for that was good and made by Go• but since is evil,
cc-acp vbz av-c vvi p-acp pn31 p-acp d vbds j cc vvn p-acp np1 p-acp n1 vbz j-jn,
(5) lecture (DIV1)
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507
and was brought in 〈 ◊ 〉 the Devill. Thirdly, it could be not ample of vertue, as being contrary u•to it.
and was brought in 〈 ◊ 〉 the devil. Thirdly, it could be not ample of virtue, as being contrary u•to it.
cc vbds vvn p-acp 〈 sy 〉 dt n1. ord, pn31 vmd vbi xx j pp-f n1, c-acp vbg j-jn n1 pn31.
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508
But Christ tooke not on him 〈 ◊ 〉 the defects of mans nature, for first•• tooke not on him defectus vitiosos, poenales, not the defects of sinne,
But christ took not on him 〈 ◊ 〉 the defects of men nature, for first•• took not on him defectus vitiosos, poenales, not the defects of sin,
p-acp np1 vvd xx p-acp pno31 〈 sy 〉 dt n2 pp-f ng1 n1, p-acp n1 vvd xx p-acp pno31 fw-la n2, vvz, xx dt n2 pp-f n1,
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509
as ignorance, and pronenes to evill, which was impossible that hee should bee subject unto;
as ignorance, and proneness to evil, which was impossible that he should be Subject unto;
c-acp n1, cc n1 p-acp j-jn, r-crq vbds j cst pns31 vmd vbi j-jn p-acp;
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510
but such defects as were punishments for sinne, as hunger, thirst, &c. Secondly, hee tooke upon him not defectus personales, sed naturales, not personall defects, that accompany some particular persons,
but such defects as were punishments for sin, as hunger, thirst, etc. Secondly, he took upon him not defectus personales, sed Naturals, not personal defects, that accompany Some particular Persons,
cc-acp d n2 c-acp vbdr n2 p-acp n1, c-acp n1, n1, av ord, pns31 vvd p-acp pno31 xx fw-la fw-la, fw-la n2, xx j n2, cst vvb d j n2,
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511
but universall, that accompany mans nature. But the defects in him did differ from ours in three respects.
but universal, that accompany men nature. But the defects in him did differ from ours in three respects.
cc-acp j, cst vvb ng1 n1. p-acp dt n2 p-acp pno31 vdd vvi p-acp png12 p-acp crd vvz.
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512
First, respectu effectus, in regard of the effect, in us they often disturb reason, but in him they did not.
First, respectu effectus, in regard of the Effect, in us they often disturb reason, but in him they did not.
ord, fw-la fw-la, p-acp n1 pp-f dt n1, p-acp pno12 pns32 av vvi n1, cc-acp p-acp pno31 pns32 vdd xx.
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513
Secondly, respectu principii, in respect of the beginning or cause of them, in us they often goe before the judgement of reason,
Secondly, respectu Principii, in respect of the beginning or cause of them, in us they often go before the judgement of reason,
ord, fw-la fw-la, p-acp n1 pp-f dt n1 cc n1 pp-f pno32, p-acp pno12 pns32 av vvi p-acp dt n1 pp-f n1,
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514
but in Christ they were alwayes subject to reasons command.
but in christ they were always Subject to Reasons command.
cc-acp p-acp np1 pns32 vbdr av j-jn p-acp n2 vvb.
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515
Thirdly, respectu objecti, in regard of the object, in us affection is not alwaies voyd of fault, being often carryed upon unlawfull objects,
Thirdly, respectu Object, in regard of the Object, in us affection is not always void of fault, being often carried upon unlawful objects,
ord, fw-la n1, p-acp n1 pp-f dt n1, p-acp pno12 n1 vbz xx av j pp-f n1, vbg av vvn p-acp j n2,
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516
but in Christ it was not so, his were like water put into a pure Glasse,
but in christ it was not so, his were like water put into a pure Glass,
cc-acp p-acp np1 pn31 vbds xx av, po31 vbdr av-j n1 vvn p-acp dt j n1,
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517
and ours like water put into a vessell besmeared with durt, the more we stirre it, the dirtier it is.
and ours like water put into a vessel besmeared with dirt, the more we stir it, the dirtier it is.
cc png12 vvb n1 vvn p-acp dt n1 vvn p-acp n1, dt av-dc pns12 vvb pn31, dt n1 pn31 vbz.
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518
So that (notwithstanding his defects that hee •ooke from us) wee may say of him with the Apostle Though hee were touched with our infirmities,
So that (notwithstanding his defects that he •ooke from us) we may say of him with the Apostle Though he were touched with our infirmities,
av d (c-acp po31 n2 cst pns31 vvd p-acp pno12) pns12 vmb vvi pp-f pno31 p-acp dt n1 cs pns31 vbdr vvn p-acp po12 n2,
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519
and in all poynts tempted as wee are; yet was hee without sinne.
and in all points tempted as we Are; yet was he without sin.
cc p-acp d n2 vvn c-acp pns12 vbr; av vbds pns31 p-acp n1.
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520
God sent his Sonne in the likenes of sinfull flesh, flesh in truth, but sinfull flesh in likenes, not but that hee was so farre from sinne that he had no inclination unto it.
God sent his Son in the likeness of sinful Flesh, Flesh in truth, but sinful Flesh in likeness, not but that he was so Far from sin that he had no inclination unto it.
np1 vvd po31 n1 p-acp dt n1 pp-f j n1, n1 p-acp n1, cc-acp j n1 p-acp n1, xx p-acp cst pns31 vbds av av-j p-acp n1 cst pns31 vhd dx n1 p-acp pn31.
(5) lecture (DIV1)
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521
The first Adam did (as I may so speake) 〈 ◊ 〉 make sin in the World, the second Adam did take away the sins of the World ;
The First Adam did (as I may so speak) 〈 ◊ 〉 make since in the World, the second Adam did take away the Sins of the World;
dt ord np1 vdd (c-acp pns11 vmb av vvi) 〈 sy 〉 vvb n1 p-acp dt n1, dt ord np1 vdd vvi av dt n2 pp-f dt n1;
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522
and it was necessary that hee that should satisfy for the sins of others, should bee free from sinne himselfe.
and it was necessary that he that should satisfy for the Sins of Others, should be free from sin himself.
cc pn31 vbds j cst pns31 cst vmd vvi p-acp dt n2 pp-f n2-jn, vmd vbi j p-acp n1 px31.
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523
The first Adam had a posse non peccare, a power not to sinne, but the second Adam had a non posse peccare, no power at all to sin, but hee was. Integer vitae, scelerisque purus ;
The First Adam had a posse non Peccare, a power not to sin, but the second Adam had a non posse Peccare, no power At all to since, but he was. Integer vitae, scelerisque purus;
dt ord np1 vhd dt fw-la fw-la uh, dt n1 xx p-acp n1, cc-acp dt ord np1 vhd dt fw-fr fw-la uh, dx n1 p-acp d p-acp n1, cc-acp pns31 vbds. fw-la fw-la, fw-la fw-la;
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524
Hee did no sin, neither was guile found in his mouth.
He did no since, neither was guile found in his Mouth.
pns31 vdd dx n1, av-dx vbds n1 vvd p-acp po31 n1.
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525
Neither was it sufficient to manifest the whitenes of his innocency, that hee was free from sin,
Neither was it sufficient to manifest the whiteness of his innocency, that he was free from since,
av-d vbds pn31 j pc-acp vvi dt n1 pp-f po31 n1, cst pns31 vbds j p-acp n1,
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526
but hee was full of holines also.
but he was full of holiness also.
cc-acp pns31 vbds j pp-f n1 av.
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527
Semper manet sanctus in verbis, sanctus in actibus suis, sanctus in omnibus voluntatibus suis, saith S. Cyrill Christ was alwayes holy in his words, holy in his workes, holy in his affections. Semper manet Sanctus in verbis, Sanctus in actibus suis, Sanctus in omnibus voluntatibus suis, Says S. Cyril christ was always holy in his words, holy in his works, holy in his affections.
fw-la fw-la fw-la p-acp fw-la, fw-la p-acp fw-la fw-la, fw-la p-acp fw-la fw-mi fw-fr, vvz n1 np1 np1 vbds av j p-acp po31 n2, j p-acp po31 n2, j p-acp po31 n2.
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And because a sinner cannot make satisfaction for his owne sins, therefore hee ought to be holy not legally onely,
And Because a sinner cannot make satisfaction for his own Sins, Therefore he ought to be holy not legally only,
cc c-acp dt n1 vmbx vvi n1 p-acp po31 d n2, av pns31 vmd pc-acp vbi j xx av-j j,
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as the Leviticall Priests were holy, being consecrated by their legall sacrifices;
as the Levitical Priests were holy, being consecrated by their Legal Sacrifices;
c-acp dt j n2 vbdr j, vbg vvn p-acp po32 j n2;
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but morally also, which the Apostle setts downe in foure Epithetes. First, hee sayes hee is NONLATINALPHABET sanctus, holy.
but morally also, which the Apostle sets down in foure Epithets. First, he Says he is Sanctus, holy.
cc-acp av-j av, r-crq dt n1 vvz a-acp p-acp crd n2. ord, pns31 vvz pns31 vbz fw-la, j.
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Secondly, NONLATINALPHABET, innocens, innocent, free from all naturall corruption which the Priests of the Law were subject unto as well as the people.
Secondly,, Innocent, innocent, free from all natural corruption which the Priests of the Law were Subject unto as well as the people.
ord,, fw-la, j-jn, j p-acp d j n1 r-crq dt n2 pp-f dt n1 vbdr j-jn p-acp c-acp av c-acp dt n1.
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Thirdly, NONLATINALPHABET, impollutus, not defiled with any actuall sinne. Fourthly, NONLATINALPHABET, segregatus à peccatoribus, separated from sinners: that is;
Thirdly,, impollutus, not defiled with any actual sin. Fourthly,, segregatus à peccatoribus, separated from Sinners: that is;
ord,, fw-la, xx vvn p-acp d j n1. ord,, fw-la fw-fr fw-la, vvn p-acp n2: d vbz;
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guilty of no punishment due unto sinners by the Law.
guilty of no punishment due unto Sinners by the Law.
j pp-f dx n1 j-jn p-acp n2 p-acp dt n1.
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So that his challenge made to his enemies must needs stand good, Which of you convinceth me of sin.
So that his challenge made to his enemies must needs stand good, Which of you Convinces me of since.
av cst po31 n1 vvn p-acp po31 n2 vmb av vvi j, r-crq pp-f pn22 vvz pno11 pp-f n1.
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Habet hoc verbum Christi magnam fiduciam, (saith S. Origen. ) cum nullus hominum fiducialiter hoc dicere potuerit, nisi solus Dominus noster qui peccatum non fecit. Habet hoc verbum Christ magnam fiduciam, (Says S. Origen.) cum nullus hominum fiducialiter hoc dicere potuerit, nisi solus Dominus Noster qui peccatum non fecit.
fw-la fw-la fw-la fw-la fw-la fw-la, (vvz np1 np1.) fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-fr fw-la.
(5) lecture (DIV1)
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536
This saying of Christ is spoken with great confidence, and carryes credit with it, seeing no man could say so much truely of himselfe,
This saying of christ is spoken with great confidence, and carries credit with it, seeing no man could say so much truly of himself,
d vvg pp-f np1 vbz vvn p-acp j n1, cc vvz n1 p-acp pn31, vvg dx n1 vmd vvi av av-d av-j pp-f px31,
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but only our Lord which did no sin. What was said of Iob might be sayd of him ;
but only our Lord which did no since. What was said of Job might be said of him;
cc-acp av-j po12 n1 r-crq vdd dx n1. q-crq vbds vvn pp-f np1 vmd vbi vvn pp-f pno31;
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In all (that hee did) hee sinned not, neither charged God foolishly i, e, wickedly.
In all (that he did) he sinned not, neither charged God foolishly i, e, wickedly.
p-acp d (cst pns31 vdd) pns31 vvd xx, av-dx vvd np1 av-j pns11, sy, av-j.
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His innocency hath been cleered many generations since (even by his worstenemies) by Pilate that condemned him, who accknowledgeth that hee could finde no fault in him,
His innocency hath been cleared many generations since (even by his worstenemies) by Pilate that condemned him, who accknowledgeth that he could find no fault in him,
po31 n1 vhz vbn vvn d n2 a-acp (av p-acp po31 n2) p-acp np1 cst vvd pno31, r-crq vvz cst uh vmd vvi dx n1 p-acp pno31,
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and pronounceth him guiltles three times, before he doth condemne him as guilty.
and pronounceth him guiltless three times, before he does condemn him as guilty.
cc vvz pno31 j crd n2, c-acp pns31 vdz vvi pno31 p-acp j.
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And by Iudas that betrayed him, who confessed that hee had sinned in that hee had betrayed innocent bloud.
And by Iudas that betrayed him, who confessed that he had sinned in that he had betrayed innocent blood.
cc p-acp np1 cst vvd pno31, r-crq vvd cst pns31 vhd vvn p-acp cst pns31 vhd vvn j-jn n1.
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So that when Herod, and his men of warre arrayed Christ in a gorgeous (or white) Robe, they did therein after a mysticall manner sufficiently testify both the excellent dignity,
So that when Herod, and his men of war arrayed christ in a gorgeous (or white) Robe, they did therein After a mystical manner sufficiently testify both the excellent dignity,
av cst c-crq np1, cc po31 n2 pp-f n1 vvn np1 p-acp dt j (cc j-jn) n1, pns32 vdd av p-acp dt j n1 av-j vvi d dt j n1,
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and the innocent probity of the man, declaring plainly against themselves, that Christ should rather have been acquitted as an innocent,
and the innocent probity of the man, declaring plainly against themselves, that christ should rather have been acquitted as an innocent,
cc dt j-jn n1 pp-f dt n1, vvg av-j p-acp px32, cst np1 vmd av-c vhi vbn vvn p-acp dt j-jn,
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then condemned as a malefactour, for in his innocency he did resemble the white colour of the Lily of the Vallies.
then condemned as a Malefactor, for in his innocency he did resemble the white colour of the Lily of the Valleys.
av vvn p-acp dt n1, c-acp p-acp po31 n1 pns31 vdd vvi dt j-jn n1 pp-f dt n1 pp-f dt n2.
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545
Fourthly, the Lily growes and flourisheth among Thornes, so Christ when hee was upon the Earth was conversant among sinners.
Fourthly, the Lily grows and flourishes among Thorns, so christ when he was upon the Earth was conversant among Sinners.
ord, dt n1 vvz cc vvz p-acp n2, av np1 c-crq pns31 vbds p-acp dt n1 vbds j p-acp n2.
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Hee conversed with sinners, though hee were free from sinne.
He conversed with Sinners, though he were free from sin.
pns31 vvd p-acp n2, cs pns31 vbdr j p-acp n1.
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And this sence some expound this part of the Text. Vbi per incarnationis sacramentum, huc in convallem lachrymarum, inter spinas & consortia peccatorum descendit, lilium effectum se esse testatur.
And this sense Some expound this part of the Text. Vbi per incarnationis sacramentum, huc in convallem lachrymarum, inter spinas & consortia peccatorum descendit, lilium effectum se esse testatur.
cc d n1 d vvb d n1 pp-f dt np1 fw-la fw-la fw-la fw-la, fw-la p-acp fw-la fw-la, fw-la fw-la cc fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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When Christ by the mystery of his incarnation, did descend into this valley of teares, among thorns and sinners he shewed himselfe, to be the Lily of the Vallies.
When christ by the mystery of his incarnation, did descend into this valley of tears, among thorns and Sinners he showed himself, to be the Lily of the Valleys.
c-crq np1 p-acp dt n1 pp-f po31 n1, vdd vvi p-acp d n1 pp-f n2, p-acp n2 cc n2 pns31 vvd px31, pc-acp vbi dt n1 pp-f dt n2.
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549
The Pharisees did wonder to see Christ u, eating with Publicans and sinners but it was no greater marvell to see our Saviour Christ conversant upon earth among sinners, teaching them,
The Pharisees did wonder to see christ u, eating with Publicans and Sinners but it was no greater marvel to see our Saviour christ conversant upon earth among Sinners, teaching them,
dt np1 vdd vvi pc-acp vvi np1 sy, vvg p-acp np1 cc n2 p-acp pn31 vbds dx jc n1 pc-acp vvi po12 n1 np1 j p-acp n1 p-acp n2, vvg pno32,
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then it was to see the Devill with our first parents in Paradice, tempting them.
then it was to see the devil with our First Parents in Paradise, tempting them.
cs pn31 vbds pc-acp vvi dt n1 p-acp po12 ord n2 p-acp n1, vvg pno32.
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He was the Physitian of soules (as you have already heard,) and sinners were his best patients,
He was the physician of Souls (as you have already herd,) and Sinners were his best patients,
pns31 vbds dt n1 pp-f n2 (c-acp pn22 vhb av vvn,) cc n2 vbdr po31 js n2,
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and why then should he forsake their company? No, hee shuns them not, but hee converseth with them,
and why then should he forsake their company? No, he shuns them not, but he Converseth with them,
cc q-crq av vmd pns31 vvi po32 n1? uh-dx, pns31 vvz pno32 xx, cc-acp pns31 vvz p-acp pno32,
(5) lecture (DIV1)
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and feeds with them, and calls them to come to be cured.
and feeds with them, and calls them to come to be cured.
cc vvz p-acp pno32, cc vvz pno32 pc-acp vvi pc-acp vbi vvn.
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Miraris Iudaee (saith Chrysologus ) cur Christus misceatur convivio peccatorum, qui propter peccatores & nasci voluit, Miraris Iudaee (Says Chrysologus) cur Christus misceatur convivio peccatorum, qui propter Peccatores & Nasci voluit,
fw-la fw-la (vvz np1) n1 fw-la ng1 n1 fw-la, fw-la fw-la n2 cc fw-la fw-la,
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& non recusavit occidi? Oblatras cur peccatorum Vinum bibat, qui pro peccatoribus suum sanguinem fudit? dost thou admire (O thou Iew) why Christ should eat with sinners, who would bee borne for sinners,& non recusavit occidi? Oblatras cur peccatorum Vinum bibat, qui Pro peccatoribus suum sanguinem fudit? dost thou admire (Oh thou Iew) why christ should eat with Sinners, who would be born for Sinners,
cc fw-la fw-la fw-la? npg1 n1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la n1? vd2 pns21 vvi (uh pns21 np1) c-crq np1 vmd vvi p-acp n2, r-crq vmd vbi vvn p-acp n2,
(5) lecture (DIV1)
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and refused not to dye for them? Dost thou murmure that he wil drink the wine of sinners, which poured out his blood for sinners? What marvell is it,
and refused not to die for them? Dost thou murmur that he will drink the wine of Sinners, which poured out his blood for Sinners? What marvel is it,
cc vvd xx pc-acp vvi p-acp pno32? vd2 pns21 vvi cst pns31 vmb vvi dt n1 pp-f n2, r-crq vvd av po31 n1 p-acp n2? q-crq n1 vbz pn31,
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if hee doth eate at the table with sinners, that suffered death on the Crosse for them.
if he does eat At the table with Sinners, that suffered death on the Cross for them.
cs pns31 vdz vvi p-acp dt n1 p-acp n2, cst vvd n1 p-acp dt n1 p-acp pno32.
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Never did the Physitian leave the patient that hee would heale, nor God forsake the sinner that hee would save? It was Christs office not to call the righteous but sinners to repentance:
Never did the physician leave the patient that he would heal, nor God forsake the sinner that he would save? It was Christ office not to call the righteous but Sinners to Repentance:
av-x vdd dt n1 vvb dt j cst pns31 vmd vvi, ccx np1 vvi dt n1 cst pns31 vmd vvi? pn31 vbds npg1 n1 xx pc-acp vvi dt j p-acp n2 p-acp n1:
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not the righteous, for there were none so righteous, that have no need of his comming:
not the righteous, for there were none so righteous, that have no need of his coming:
xx dt j, c-acp pc-acp vbdr pix av j, cst vhb dx n1 pp-f po31 n-vvg:
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Si homo non periisset, filius hominis non venisset, saith St Augustin , If man had not sinned, the Sonne of man had not come: Si homo non periisset, filius hominis non venisset, Says Saint Augustin, If man had not sinned, the Son of man had not come:
fw-mi fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la, vvz zz np1, cs n1 vhd xx vvn, dt n1 pp-f n1 vhd xx vvn:
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or else not to call the righteous, ironice, that is, not the Scribes and Pharisees which did justifie themselves,
or Else not to call the righteous, ironic, that is, not the Scribes and Pharisees which did justify themselves,
cc av xx pc-acp vvi dt j, j, cst vbz, xx dt n2 cc np2 r-crq vdd vvi px32,
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and thought themselves to have no need of the Physitian, but were just and righteous in their owne conceits, thinking all to bee bad but themselves.
and Thought themselves to have no need of the physician, but were just and righteous in their own conceits, thinking all to be bad but themselves.
cc vvd px32 pc-acp vhi dx n1 pp-f dt n1, cc-acp vbdr j cc j p-acp po32 d n2, vvg d pc-acp vbi j p-acp px32.
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Like unto whom were those Heretickes the NONLATINALPHABET in the primitive Church, that thought themselves (onely) to bee pure,
Like unto whom were those Heretics the in the primitive Church, that Thought themselves (only) to be pure,
j p-acp ro-crq vbdr d n2 dt p-acp dt j n1, cst vvd px32 (av-j) pc-acp vbi j,
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and accounted all to bee sinfull but onely those that were of their owne impure sect:
and accounted all to be sinful but only those that were of their own impure sect:
cc vvd d pc-acp vbi j p-acp av-j d cst vbdr pp-f po32 d j n1:
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And these were the Fathers and predecessors of the factious Schismatickes who (at this day) do walke in their steps, accounting all reprobates,
And these were the Father's and predecessors of the factious Schismatics who (At this day) do walk in their steps, accounting all Reprobates,
cc d vbdr dt n2 cc n2 pp-f dt j n1 r-crq (p-acp d n1) vdb vvi p-acp po32 n2, vvg d n2-jn,
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but them of their owne tribe. But he calls those sinners, that feeling their sins acknowledge themselves to bee sinfull.
but them of their own tribe. But he calls those Sinners, that feeling their Sins acknowledge themselves to be sinful.
p-acp pno32 pp-f po32 d n1. p-acp pns31 vvz d n2, cst vvg po32 n2 vvi px32 pc-acp vbi j.
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But as the Lily (though it grow among Thorns) yet it loseth none of the whitenesse of his colour, or fragrancy of its smell:
But as the Lily (though it grow among Thorns) yet it loses none of the whiteness of his colour, or fragrancy of its smell:
cc-acp c-acp dt n1 (cs pn31 vvb p-acp n2) av pn31 vvz pix pp-f dt n1 pp-f po31 n1, cc n1 pp-f po31 n1:
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so Christ, though hee conversed among thorny sinners, yet hee reteyned still his innocency:
so christ, though he conversed among thorny Sinners, yet he retained still his innocency:
av np1, cs pns31 vvd p-acp j n2, av pns31 vvd av po31 n1:
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neither did hee converse with them to confirme them in their sinnes, but to convert them from them.
neither did he converse with them to confirm them in their Sins, but to convert them from them.
av-dx vdd pns31 vvi p-acp pno32 pc-acp vvi pno32 p-acp po32 n2, cc-acp pc-acp vvi pno32 p-acp pno32.
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Though hee did goe upon coales, yet was he not burnt. Though hee touched pitch , yet was hee not defiled with it:
Though he did go upon coals, yet was he not burned. Though he touched pitch, yet was he not defiled with it:
cs pns31 vdd vvi p-acp n2, av vbds pns31 xx vvn. cs pns31 vvd n1, av vbds pns31 xx vvn p-acp pn31:
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though hee had fellowship with the proud, yet was not hee like unto them, though hee were conversant with thornie sinners,
though he had fellowship with the proud, yet was not he like unto them, though he were conversant with thorny Sinners,
cs pns31 vhd n1 p-acp dt j, av vbds xx pns31 vvi p-acp pno32, cs pns31 vbdr j p-acp j n2,
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yet was hee not infected with their sins, that kept on still the white Robes of his innocency;
yet was he not infected with their Sins, that kept on still the white Robes of his innocency;
av vbds pns31 xx vvn p-acp po32 n2, cst vvd p-acp av dt j-jn n2 pp-f po31 n1;
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therein resembling the nature of the Lily of the Valleys: And now, I come to the limitation of his second attribute to the first subject (of the Valleys) I am the Rose of Sharon, &c.
therein resembling the nature of the Lily of the Valleys: And now, I come to the limitation of his second attribute to the First Subject (of the Valleys) I am the Rose of Sharon, etc.
av vvg dt n1 pp-f dt n1 pp-f dt n2: cc av, pns11 vvb p-acp dt n1 pp-f po31 ord n1 p-acp dt ord j-jn (pp-f dt n2) pns11 vbm dt n1 pp-f np1, av
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Christ is not the lofty Cedar, but the lowly Lily; not of the high Mountaines,
christ is not the lofty Cedar, but the lowly Lily; not of the high Mountains,
np1 vbz xx dt j n1, p-acp dt j n1; xx pp-f dt j n2,
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but of the low valleys, that is, humility it selfe, Suorum Deus altissimus, fuorum Christus humillimus as God of all others is a patterne of Majesty,
but of the low valleys, that is, humility it self, Suorum Deus altissimus, fuorum Christus humillimus as God of all Others is a pattern of Majesty,
cc-acp pp-f dt j n2, cst vbz, n1 pn31 n1, fw-la fw-la fw-la, fw-la fw-la fw-la p-acp np1 pp-f d n2-jn vbz dt n1 pp-f n1,
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so Christ of all others is a spectacle of humility; Hee was an example of humility in these respects :
so christ of all Others is a spectacle of humility; He was an Exampl of humility in these respects:
av np1 pp-f d n2-jn vbz dt n1 pp-f n1; pns31 vbds dt n1 pp-f n1 p-acp d n2:
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nascendo, conversando, praedicando, miracula faciendo, & moriendo; nascendo, conversando, Preaching, Miracles faciendo, & moriendo;
fw-la, fw-la, fw-la, fw-la fw-la, cc fw-la;
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In his birth, in his conversation, in his preaching, in his working of miracles, and in his dying.
In his birth, in his Conversation, in his preaching, in his working of Miracles, and in his dying.
p-acp po31 n1, p-acp po31 n1, p-acp po31 vvg, p-acp po31 n-vvg pp-f n2, cc p-acp po31 vvg.
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First, in his birth, Hee chose not his descent from the mighty Monarchs of Assyria, Greece, and Persia, but of the contemptible and despised Iewes: and among them hee chose not any rich Parents to bee borne of,
First, in his birth, He chosen not his descent from the mighty Monarchs of Assyria, Greece, and Persiam, but of the contemptible and despised Iewes: and among them he chosen not any rich Parents to be born of,
ord, p-acp po31 n1, pns31 vvd xx po31 n1 p-acp dt j n2 pp-f np1, np1, cc np1, p-acp pp-f dt j cc j-vvn np2: cc p-acp pno32 pns31 vvd xx d j n2 pc-acp vbi vvn pp-f,
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but a poore Virgin, espoused to a poore Carpenter. What greater abasement could there bee,
but a poor Virgae, espoused to a poor Carpenter. What greater abasement could there be,
cc-acp dt j n1, vvn p-acp dt j n1. q-crq jc n1 vmd pc-acp vbi,
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then that hee which thundred in the Cloudes, should cry in the Cradle? that hee should put off the glorious Robes of his immortalite,
then that he which thundered in the Clouds, should cry in the Cradle? that he should put off the glorious Robes of his immortality,
av cst pns31 r-crq vvd p-acp dt n2, vmd vvi p-acp dt n1? cst pns31 vmd vvi a-acp dt j n2 pp-f po31 n1,
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and put on the base ragges of our mortality; that hee which was cloathed with Majesty and honour, should bee cloathed with swadling clowtes;
and put on the base rags of our mortality; that he which was clothed with Majesty and honour, should be clothed with swaddling clouts;
cc vvd p-acp dt j n2 pp-f po12 n1; cst pns31 r-crq vbds vvn p-acp n1 cc n1, vmd vbi vvn p-acp j-vvg n2;
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that hee that in Heaven was GOD not subject to his Father, in earth should bee man subject to his Mother;
that he that in Heaven was GOD not Subject to his Father, in earth should be man Subject to his Mother;
cst pns31 cst p-acp n1 vbds np1 xx vvi p-acp po31 n1, p-acp n1 vmd vbi n1 j-jn p-acp po31 n1;
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that Mary that was a sheepe, should bring forth a Sheepherd; that hee which was the Father of Mary should become the soone of Mary; this mystery is so great,
that Marry that was a sheep, should bring forth a Shepherd; that he which was the Father of Marry should become the soon of Marry; this mystery is so great,
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and the humility so wonderfull, that, as Saint Bernard saith, it is mirabiliter singulare, & singulariter mirabile, wonderfully singular, and singularly wonderfull.
and the humility so wonderful, that, as Saint Bernard Says, it is mirabiliter singular, & singulariter Marvelous, wonderfully singular, and singularly wonderful.
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There is so great humility in CHRISTS birth, that S. Augustine saith , Omnis bujus nativitatis schola, humilitatis est •fficina, the whole Schoole of Christs nativity, is a shop of humility.
There is so great humility in CHRIST birth, that S. Augustine Says, Omnis bujus nativitatis School, humilitatis est •fficina, the Whole School of Christ Nativity, is a shop of humility.
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Secondly, hee shewed his humility in his conversation, because though hee did no sinne , yet hee tooke upon him the punishments for sinne, most humb•y undertaking the infirmities of the body,
Secondly, he showed his humility in his Conversation, Because though he did no sin, yet he took upon him the punishments for sin, most humb•y undertaking the infirmities of the body,
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and defects of the soule (that are not sinfull) as to bee weary, hungry, sorrowfull, &c. And though he were Lord of all,
and defects of the soul (that Are not sinful) as to be weary, hungry, sorrowful, etc. And though he were Lord of all,
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yet hee becomes servant to his owne Disciples, and washeth their feete, telling them that hee is among them as one that serveth.
yet he becomes servant to his own Disciples, and washes their feet, telling them that he is among them as one that serves.
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Whence some conjecture, that Christ did use to serve them being at meat. Thirdly, hee shewed his humility in his preaching, because hee sought not his owne glory,
Whence Some conjecture, that christ did use to serve them being At meat. Thirdly, he showed his humility in his preaching, Because he sought not his own glory,
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but the glory of him that sent him.
but the glory of him that sent him.
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And hee tells his Disciples , The words that I speake unto you, I speake not of my selfe.
And he tells his Disciples, The words that I speak unto you, I speak not of my self.
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And when hee chose his Disciples to preach unto the World, hee chose not rich and learned men, but poore simple silly Fisher-men.
And when he chosen his Disciples to preach unto the World, he chosen not rich and learned men, but poor simple silly Fishermen.
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Had Christ chosen such as Aristotle, and Demosthenes, to preach the Gospell, they would have sayd, they were so learned, that they might easily convince;
Had christ chosen such as Aristotle, and Demosthenes, to preach the Gospel, they would have said, they were so learned, that they might Easily convince;
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they were so eloquence that they might easily perswade:
they were so eloquence that they might Easily persuade:
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but hee chose unlearned Fisher-men to confound the learned Phylosophers, that the glory might not be given to the meanes.
but he chosen unlearned Fishermen to confound the learned Philosophers, that the glory might not be given to the means.
cc-acp pns31 vvd j n2 pc-acp vvi dt j n2, cst dt n1 vmd xx vbi vvn p-acp dt n2.
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Forthly, hee shewed his humility in his working of miracles;
Forthly, he showed his humility in his working of Miracles;
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because when hee did great miracles, hee commands the parties on whom they were wrought, not to divulge them.
Because when he did great Miracles, he commands the parties on whom they were wrought, not to divulge them.
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When hee cured one of the leprosy , and restored sight to the blind man , hee chargeth them to tell no man.
When he cured one of the leprosy, and restored sighed to the blind man, he charges them to tell no man.
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Mundavit leprosum Dominus, & jussit eum nulli hoc fateri, hoc fateri, docens quam esset alienus ab aura gloriae, pompa { que } jactantiae, saith Saint Chrysostome ; Mundavit leprosum Dominus, & Jussit Eum None hoc fateri, hoc fateri, Teaching quam esset alienus ab aura Glory, pompa { que } jactantiae, Says Saint Chrysostom;
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In doing those miracles which Christ would not have told, he shewed how farre hee was from vayne glory, and seeking prayse of men;
In doing those Miracles which christ would not have told, he showed how Far he was from vain glory, and seeking praise of men;
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but in those miracles that hee would have to bee divulged, hee shewes how free hee was in seeking glory to GOD:
but in those Miracles that he would have to be divulged, he shows how free he was in seeking glory to GOD:
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for hee bidds the man that was freed from his legion of divells, to shew how great things (not hee) but God had done for him.
for he bids the man that was freed from his legion of Devils, to show how great things (not he) but God had done for him.
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And all the time of his life wherein hee wrought his miracles, hee went abour doing of them;
And all the time of his life wherein he wrought his Miracles, he went abour doing of them;
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he rode not in any stately manner, but went on foot:
he road not in any stately manner, but went on foot:
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neither do I read that hee did ride at all, but once, when hee rode upon an Asse into Hierusalem.
neither do I read that he did ride At all, but once, when he road upon an Ass into Jerusalem.
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And when he sate, Nunquam in sede, nec in pulvinari, sed in ipsa superficie terrae, modo in montibus, modo apud fontes sedet & docet, saith St. Chrysostome; ;
And when he sat, Never in sede, nec in pulvinari, sed in ipsa superficie terrae, modo in montibus, modo apud Fontes sedet & docet, Says Saint Chrysostom;;
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Christ sate and taught, not on any couch or chayre of state, sometimes on the mountaines, sometimes by the fountaines, alwaies on the superficies of the earth.
christ sat and taught, not on any couch or chair of state, sometime on the Mountains, sometime by the fountains, always on the superficies of the earth.
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Fiftly Christ shewed his humiltty in his dying.
Fifty christ showed his humiltty in his dying.
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It was great love, and as great Humility for him, to be cloathed with the vaile of our nature,
It was great love, and as great Humility for him, to be clothed with the veil of our nature,
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and to undertake the infirmities of our feeble nature;
and to undertake the infirmities of our feeble nature;
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yet it was greater love (and humility too) for him, to be compassed with the shadow of death,
yet it was greater love (and humility too) for him, to be compassed with the shadow of death,
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and to undergoe the penalty due to our sinfull nature.
and to undergo the penalty due to our sinful nature.
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What humilitie could bee greater then that the Lord of life should suffer a shamefull and ignominious death? that hee that was gloria Angelorum, should become opprobrium hominum? he that was the glory of Angells, should be made the scorn of men,
What humility could be greater then that the Lord of life should suffer a shameful and ignominious death? that he that was gloria Angels, should become opprobrium hominum? he that was the glory of Angels, should be made the scorn of men,
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and despised of the people? Thus Christ (knowing that humilitie did suite well with the head,
and despised of the people? Thus christ (knowing that humility did suit well with the head,
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when the body was sicke with pride) bowed. the heavens and came downe;
when the body was sick with pride) bowed. the heavens and Come down;
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there was the humilitie of his Godhead, not putting it off, but clothing it with the raggs of flesh:
there was the humility of his Godhead, not putting it off, but clothing it with the rags of Flesh:
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And from his birth to his buriall, from the time of his being borne in another mans s•able,
And from his birth to his burial, from the time of his being born in Another men s•able,
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untill the time of his being bu••ed in another mans tombe, he alwaies shewed the humility of his manhood, never ceasing untill his head were laid under the earth, his foot-stoole.
until the time of his being bu••ed in Another men tomb, he always showed the humility of his manhood, never ceasing until his head were laid under the earth, his footstool.
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So that wee may say of him with St. Bernard, , Nemo illo sublimior, nemo humilior, there was none more lofty, none more lowly;
So that we may say of him with Saint Bernard,, Nemo illo sublimior, nemo humilior, there was none more lofty, none more lowly;
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none more high, and none more humble then he:
none more high, and none more humble then he:
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he humbled himselfe (saith the Apostle) and became obedient unto death, even the death of the Crosse, in all his humilitie shewing himselfe to bee the Lily of the Vallies.
he humbled himself (Says the Apostle) and became obedient unto death, even the death of the Cross, in all his humility showing himself to be the Lily of the Valleys.
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Now because it is not enough for us to feede on the Word, as the Israelites might on their Neighbours Grapes,
Now Because it is not enough for us to feed on the Word, as the Israelites might on their Neighbours Grapes,
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and Corne, while they were in their Vine-yards, or Fields, but might carry none away with them;
and Corn, while they were in their Vineyards, or Fields, but might carry none away with them;
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I shall (briefly) therefore shake some of the Boughes, and give some of the Fruit (of th•• which hath been delivered) to ever• one that will carry it away with him First,
I shall (briefly) Therefore shake Some of the Boughs, and give Some of the Fruit (of th•• which hath been Delivered) to ever• one that will carry it away with him First,
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therefore, in that CHRIST resembles the Flower of the Lilies, and 〈 ◊ 〉 open towards Heaven,
Therefore, in that CHRIST resembles the Flower of the Lilies, and 〈 ◊ 〉 open towards Heaven,
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but close an• shut towards earth, wee may from thence learne to know the seat of our affection:
but close an• shut towards earth, we may from thence Learn to know the seat of our affection:
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to set our affections on things above, and to seeke those things, and not the things on earth.
to Set our affections on things above, and to seek those things, and not the things on earth.
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Christians receive their name from Christ.
Christians receive their name from christ.
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Et operae pretium est, quod sicut sunt haeredes nominis, ita sint imitatores sanctitatis, saith S. Bernard : Et Opera Price est, quod sicut sunt haeredes Nominis, ita sint Imitators sanctitatis, Says S. Bernard:
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It is fit, that as they are heires of his name, so they should bee imitaters of his nature and conversation.
It is fit, that as they Are Heirs of his name, so they should be imitaters of his nature and Conversation.
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Conversatio autem Christi apertè docet praesentia contemnere, & ad futura spem dirigere, saith the same Father . Conversation autem Christ apertè docet Presence contemnere, & ad futura spem Dirigere, Says the same Father.
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But the conversation of Christ doth plainly teach us to contemne present riches, and to love future, not to mind things present,
But the Conversation of christ does plainly teach us to contemn present riches, and to love future, not to mind things present,
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but to place our hopes on things to •ome. Secondly, let us shew our love to Christ by pitty and compassion.
but to place our hope's on things to •ome. Secondly, let us show our love to christ by pity and compassion.
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Christ (resembling the leaves of the Lilies ) did extend his love downeward toward us:
christ (resembling the leaves of the Lilies) did extend his love downward towards us:
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let us extend our love upward toward him.
let us extend our love upward towards him.
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As Christ shewed his love every way to us, so let us shew our love every way to him:
As christ showed his love every Way to us, so let us show our love every Way to him:
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hee loved us even when hee was dying, let us love him all the time wee are living.
he loved us even when he was dying, let us love him all the time we Are living.
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Christus quanto pro me vilior, tanto mihi charior, saith S. Bernard : Christus quanto Pro me vilior, tanto mihi Charior, Says S. Bernard:
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The more vile the Sonne of God was made for us, so much the more deare should hee bee unto us.
The more vile the Son of God was made for us, so much the more deer should he be unto us.
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Domine Iesu, dilexisti me plus quam te, quoniam mori voluisti pro me &c. pudeat non redamare te pro tanto amore tuo O Lord Iesu, thou hast loved me more than thy selfe, in that thou wouldest vouchsafe to dy for me: Domine Iesu, dilexisti me plus quam te, quoniam Mori voluisti Pro me etc. Pudeat non redamare te Pro tanto amore tuo Oh Lord Iesu, thou hast loved me more than thy self, in that thou Wouldst vouchsafe to die for me:
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it would be a great shame for me, not to love thee againe for this thy so great love.
it would be a great shame for me, not to love thee again for this thy so great love.
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Thirdly, Christ was an example for us to imitate in our conversation: and that in three respects. First, in innocency;
Thirdly, christ was an Exampl for us to imitate in our Conversation: and that in three respects. First, in innocency;
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we may learne from him to bee wise as Serpents, and innocent as Doves. Secondly, as Christ was conversant with sinners, but not defiled with sinne;
we may Learn from him to be wise as Serpents, and innocent as Dove. Secondly, as christ was conversant with Sinners, but not defiled with sin;
pns12 vmb vvi p-acp pno31 pc-acp vbi j p-acp n2, cc j-jn c-acp n2. ord, c-acp np1 vbds j p-acp n2, cc-acp xx vvn p-acp n1;
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so though wee live in the midst of a sinfull generation with Noah, yet let us not participate with the evill of the time,
so though we live in the midst of a sinful generation with Noah, yet let us not participate with the evil of the time,
av cs pns12 vvb p-acp dt n1 pp-f dt j n1 p-acp np1, av vvb pno12 xx vvi p-acp dt n-jn pp-f dt n1,
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or place, or company where wee live.
or place, or company where we live.
cc n1, cc n1 c-crq pns12 vvb.
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I doe but touch of these things by way of application to this subject, because I must speake more of them by way of explication in the next.
I do but touch of these things by Way of application to this Subject, Because I must speak more of them by Way of explication in the next.
pns11 vdb cc-acp n1 pp-f d n2 p-acp n1 pp-f n1 p-acp d n-jn, c-acp pns11 vmb vvi dc pp-f pno32 p-acp n1 pp-f n1 p-acp dt ord.
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Thirdly, and lastly, Christ is a patterne unto us of humility.
Thirdly, and lastly, christ is a pattern unto us of humility.
ord, cc ord, np1 vbz dt n1 p-acp pno12 pp-f n1.
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Remember that Christ is a Lily of the Vallies. God is the God of humble men,
remember that christ is a Lily of the Valleys. God is the God of humble men,
np1 cst np1 vbz dt n1 pp-f dt n2. np1 vbz dt n1 pp-f j n2,
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and humility was taught us from him by precept and patterne.
and humility was taught us from him by precept and pattern.
cc n1 vbds vvn pno12 p-acp pno31 p-acp n1 cc n1.
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Puderet te forsan imitari hominem humilem, saltem imitare humilem deum, saith S. Austin. Thou wouldst bee ashamed (perhaps) to imitate an humble man, Puderet te Perhaps imitari hominem humilem, Saltem imitate humilem God, Says S. Austin. Thou Wouldst be ashamed (perhaps) to imitate an humble man,
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yet at least imitate a humble God.
yet At least imitate a humble God.
av p-acp ds vvi dt j np1.
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Men are ready to allow Court fashions, and the greater the personage, the sonner is the fashion followed:
Men Are ready to allow Court fashions, and the greater the personage, the sonner is the fashion followed:
n2 vbr j pc-acp vvi n1 n2, cc dt jc dt n1, dt av-c vbz dt n1 vvd:
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Now Christ our King tooke on him the fashion of humility, and all that meane to bee accepted in his court must weare the same fashion.
Now christ our King took on him the fashion of humility, and all that mean to be accepted in his court must wear the same fashion.
av np1 po12 n1 vvd p-acp pno31 dt n1 pp-f n1, cc d cst vvb pc-acp vbi vvn p-acp po31 n1 vmb vvi dt d n1.
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For Quid detestandum amplius, quid gravius puniendum, quam ut videns deum coeli parvulum factum, ultra apponat homo magnificare se supra terram? Intolerabilis impudentiae est, ut ubi sese exinanivit Majestas, vermiculus infletur & intumescat, saith S. Bernard ;
For Quid detestandum Amplius, quid Gravius puniendum, quam ut videns God coeli parvulum factum, ultra apponat homo magnificare se supra terram? Intolerabilis impudentiae est, ut ubi seize exinanivit Majestas, vermiculus infletur & intumescat, Says S. Bernard;
p-acp fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la? fw-la fw-la fw-la, fw-la fw-la vvi fw-la fw-la, fw-la fw-la cc fw-la, vvz n1 np1;
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What is more to bee detested, what more worthy to be punished, then that man, which seeing the God of Heaven to become little on earth, should exalt himselfe above earth? It is an intolerable impudency that where Majesty became low, a Worme should swell and thinke to bee great.
What is more to be detested, what more worthy to be punished, then that man, which seeing the God of Heaven to become little on earth, should exalt himself above earth? It is an intolerable impudence that where Majesty became low, a Worm should swell and think to be great.
q-crq vbz av-dc pc-acp vbi vvn, r-crq av-dc j pc-acp vbi vvn, cs d n1, r-crq vvg dt n1 pp-f n1 pc-acp vvi j p-acp n1, vmd vvi px31 p-acp n1? pn31 vbz dt j n1 cst c-crq n1 vvd av-j, dt n1 vmd vvi cc vvb pc-acp vbi j.
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The Disciple is not greater then his Master, nor the servant above his Lord;
The Disciple is not greater then his Master, nor the servant above his Lord;
dt n1 vbz xx jc cs po31 n1, ccx dt n1 p-acp po31 n1;
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Vt exaltari voluit sicut Dominus & humiliari noluit sicut servus That hee should be exalted as his Lord, that will not bee humbled as a servant. Vt exaltari voluit sicut Dominus & humiliari noluit sicut servus That he should be exalted as his Lord, that will not be humbled as a servant.
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And therefore, Si vis capere celsitudinem Dei, cape prius humilitatem Christi, is the counsell of Saint Bernard ;
And Therefore, Si vis capere celsitudinem Dei, cape prius humilitatem Christ, is the counsel of Saint Bernard;
cc av, fw-mi fw-fr fw-la fw-la fw-la, n1 fw-la fw-la fw-la, vbz dt n1 pp-f n1 np1;
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If thou desirest to bee partaker of the glory of God, follow Christ in the steps of humility, through this valley of misery, that thou mayst ascend to him to the Mountaine of Majesty.
If thou Desirest to be partaker of the glory of God, follow christ in the steps of humility, through this valley of misery, that thou Mayest ascend to him to the Mountain of Majesty.
cs pns21 vv2 pc-acp vbi n1 pp-f dt n1 pp-f np1, vvb np1 p-acp dt n2 pp-f n1, p-acp d n1 pp-f n1, cst pns21 vm2 vvi p-acp pno31 p-acp dt n1 pp-f n1.
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Which GOD grant wee may all doe, for Iesus Christs sake. Which GOD grant we may all do, for Iesus Christ sake.
r-crq np1 vvb pns12 vmb d vdb, c-acp np1 npg1 n1.
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To whom with the Father, and the Blessed Spirit, bee all honour and glory, now and for ever more, Amen.To whom with the Father, and the Blessed Spirit, be all honour and glory, now and for ever more, Amen.
p-acp ro-crq p-acp dt n1, cc dt j-vvn n1, vbb d n1 cc n1, av cc p-acp av av-dc, uh-n.
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THE ROSE AND LILY. SOLOMONS SONG. 2.1. J am the Rose of Sharon, and the Lily of the vallyes.
THE ROSE AND LILY. SOLOMONS SONG. 2.1. J am the Rose of Sharon, and the Lily of the valleys.
dt n1 cc n1. np1 n1. crd. pns11 vbm dt vvd pp-f np1, cc dt n1 pp-f dt n2.
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WHen Balak brought Balaam to the top of Pisgah , hee shewed him onely the utmost part of the children of Israel, but did not shew him all:
WHen Balak brought balaam to the top of Pisgah, he showed him only the utmost part of the children of Israel, but did not show him all:
c-crq np1 vvn np1 p-acp dt n1 pp-f np1, pns31 vvd pno31 av-j dt j n1 pp-f dt n2 pp-f np1, cc-acp vdd xx vvi pno31 av-d:
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so may I say unto you, I have brought you (as it were) to the top of Pisgah, whence you have seene (onely) the utmost part of those mysteries that concerne our Saviour Christ; but cannot shew you all.
so may I say unto you, I have brought you (as it were) to the top of Pisgah, whence you have seen (only) the utmost part of those Mysteres that concern our Saviour christ; but cannot show you all.
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Wee have all this while but floated on this deepe Ocean, we are not able to fadome it.
we have all this while but floated on this deep Ocean, we Are not able to fathom it.
pns12 vhb d d n1 cc-acp vvd p-acp d j-jn n1, pns12 vbr xx j p-acp n1 pn31.
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It is as much impossible for the wit and learning of one man (though he have the Pen of a ready writer, and speake with the tongue of men and Angels) fully to comprehend and expresse those mysteries,
It is as much impossible for the wit and learning of one man (though he have the Pen of a ready writer, and speak with the tongue of men and Angels) Fully to comprehend and express those Mysteres,
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as it is for a Boy to empty the Ocean Sea with an Oyster-shell.
as it is for a Boy to empty the Ocean Sea with an Oyster shell.
c-acp pn31 vbz p-acp dt n1 pc-acp vvi dt n1 n1 p-acp dt n1.
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And therefore as the Paynter Tymanthes, being to expresse Agamemnons griefe conceived for the losse of his daughter Iphigenia, drew him with his face covered over with a veyle, that men might conceive of that sorrow which hee could not expresse:
And Therefore as the Painter Tymanthes, being to express Agamemnons grief conceived for the loss of his daughter Iphigenia, drew him with his face covered over with a veil, that men might conceive of that sorrow which he could not express:
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so I, being to speake of those great mysteries of Christs passion, resurrection, humility, and the rest, must needs have passed many things over with the veyle of silence,
so I, being to speak of those great Mysteres of Christ passion, resurrection, humility, and the rest, must needs have passed many things over with the veil of silence,
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as being not able perfectly to decipher them.
as being not able perfectly to decipher them.
c-acp vbg xx j av-j pc-acp vvi pno32.
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Now then give mee leave to alter the subject of my Text, and to leave it as it concernes Christ,
Now then give me leave to altar the Subject of my Text, and to leave it as it concerns christ,
av av vvb pno11 n1 pc-acp vvi dt n-jn pp-f po11 n1, cc pc-acp vvi pn31 c-acp pn31 vvz np1,
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and to follow it as it respects the Church, for of that subject (the Church) doe some expound the Text, as you formerly were also told.
and to follow it as it respects the Church, for of that Subject (the Church) do Some expound the Text, as you formerly were also told.
cc pc-acp vvi pn31 c-acp pn31 vvz dt n1, c-acp pp-f d n-jn (dt n1) vdb d vvb dt n1, c-acp pn22 av-j vbdr av vvn.
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For what is written of Ianus, that hee had two faces, praeterita retospiciens, futura prospiciens, looking two wayes, forwards and backwards:
For what is written of Ianus, that he had two faces, Things past retospiciens, futura prospiciens, looking two ways, forward and backwards:
p-acp r-crq vbz vvn pp-f np1, cst pns31 vhd crd n2, fw-la fw-fr, fw-la fw-fr, vvg crd n2, av-j cc av-j:
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so may I say of this Text, it hath two faces, one looking toward Christ, the other toward the Church.
so may I say of this Text, it hath two faces, one looking towards christ, the other towards the Church.
av vmb pns11 vvb pp-f d n1, pn31 vhz crd n2, pi vvg p-acp np1, dt j-jn p-acp dt n1.
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I have al••ady (in some measure) unveyled that, that lookes upon Christ, and now 〈 ◊ 〉 must unmaske that, which lookes •owne on the Church.
I have al••ady (in Some measure) unveiled that, that looks upon christ, and now 〈 ◊ 〉 must unmask that, which looks •owne on the Church.
pns11 vhb av (p-acp d n1) vvn cst, cst vvz p-acp np1, cc av 〈 sy 〉 vmb vvi d, r-crq vvz n1 p-acp dt n1.
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As I have shew•• how Christ doth, so now I must ••ew you wherein the Church doth ••semble the Rose of Sharon, and the ••ly of the Vallies.
As I have shew•• how christ does, so now I must ••ew you wherein the Church does ••semble the Rose of Sharon, and the ••ly of the Valleys.
p-acp pns11 vhb n1 c-crq np1 vdz, av av pns11 vmb vvi pn22 c-crq dt n1 vdz vvi dt vvd pp-f np1, cc dt n1 pp-f dt n2.
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But because the spouse ought to bee ••rrespondent to the husband, the members to be proportionable to the head,
But Because the spouse ought to be ••rrespondent to the husband, the members to be proportionable to the head,
cc-acp p-acp dt n1 vmd pc-acp vbi j p-acp dt n1, dt n2 pc-acp vbi j p-acp dt n1,
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and the mysticall body of Christ conformable to himselfe, therefore I shall not need to seeke out any new and untrodden path,
and the mystical body of christ conformable to himself, Therefore I shall not need to seek out any new and untrodden path,
cc dt j n1 pp-f np1 j p-acp px31, av pns11 vmb xx vvi pc-acp vvi av d j cc j n1,
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but follow the same way I have already gone.
but follow the same Way I have already gone.
cc-acp vvb dt d n1 pns11 vhb av vvn.
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First therefore, as the rednes and prickles of the Rose did represent Christs passion, so doth it represent the Churches trouble and persecution;
First Therefore, as the redness and prickles of the Rose did represent Christ passion, so does it represent the Churches trouble and persecution;
np1 av, c-acp dt n1 cc n2 pp-f dt vvd vdd vvi npg1 n1, av vdz pn31 vvi dt ng1 n1 cc n1;
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Secondly the sweet smell of the Rose doth intimate the Churches sweet conversation upon earth:
Secondly the sweet smell of the Rose does intimate the Churches sweet Conversation upon earth:
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and Thirdly the Roses being dead in winter, but budding out againe, shewes the resurrection from the dead: First, of the first:
and Thirdly the Roses being dead in winter, but budding out again, shows the resurrection from the dead: First, of the First:
cc ord dt n2 vbg j p-acp n1, cc-acp vvg av av, vvz dt n1 p-acp dt j: ord, pp-f dt ord:
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as the Rose is full of prickles so is the Church alwayes subject to persecution.
as the Rose is full of prickles so is the Church always Subject to persecution.
c-acp dt vvd vbz j pp-f n2 av vbz dt n1 av j-jn p-acp n1.
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The sweetenes of the Rose is joyned with prickles which doth plainly teach that, Quae jucunda vobis sunt (O homines) tristibus permixta sunt, saith St. Bazill sweet and sowre, mirth and mourning are intermixed together in this life, Nocte pluit tota, redeunt spectacula mane, saith the Poet ;
The sweetness of the Rose is joined with prickles which does plainly teach that, Quae Jucunda vobis sunt (O homines) tristibus permixta sunt, Says Saint Basil sweet and sour, mirth and mourning Are intermixed together in this life, Nocte pluit tota, redeunt spectacles mane, Says the Poet;
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Weeping may endure for a night, but joy commeth in the Morning, saith the Prophet , Iulius Caesar was one day renowned in the Senate, accounted a Pater patriae, a father of his Country;
Weeping may endure for a night, but joy comes in the Morning, Says the Prophet, Julius Caesar was one day renowned in the Senate, accounted a Pater patriae, a father of his Country;
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often Praetor, and invested with princely honour; The next day, (as it were) you may see him loose his honour,
often Praetor, and invested with princely honour; The next day, (as it were) you may see him lose his honour,
av np1, cc vvn p-acp j n1; dt ord n1, (c-acp pn31 vbdr) pn22 vmb vvi pno31 vvi po31 n1,
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and bee reputed a tyrant, accounted no pater patriae, but hos•is patriae, no father of his countrey,
and be reputed a tyrant, accounted no pater patriae, but hos•is patriae, no father of his country,
cc vbi vvn dt n1, vvd dx fw-la fw-la, p-acp fw-la fw-la, dx n1 pp-f po31 n1,
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but a factor against it, no Praetor to defend it, but praedator, a preyer upon it to spoyle it, not saluted,
but a factor against it, no Praetor to defend it, but praedator, a preyer upon it to spoil it, not saluted,
cc-acp dt n1 p-acp pn31, dx np1 pc-acp vvi pn31, cc-acp n1, dt n1 p-acp pn31 pc-acp vvi pn31, xx vvn,
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but slaine in the Senate, and from an Emperour turned to a dead carkasse.
but slain in the Senate, and from an Emperor turned to a dead carcase.
cc-acp vvn p-acp dt n1, cc p-acp dt n1 vvn p-acp dt j n1.
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Our Saviour Christ himselfe when hee was upon the earth did find this intercourse of things,
Our Saviour christ himself when he was upon the earth did find this intercourse of things,
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for upon Mount Tabor hee was transfigured with glory that his face did shine, upon Mount Calvary hee was disfigured with sorrow that confusion did cover his face,
for upon Mount Tabor he was transfigured with glory that his face did shine, upon Mount Calvary he was disfigured with sorrow that confusion did cover his face,
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and such is the condition of man in this life, sometimes he is lifted up on the Mountaines of prosperity,
and such is the condition of man in this life, sometime he is lifted up on the Mountains of Prosperity,
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and sometimes hee is cast downe into the valley of adversity:
and sometime he is cast down into the valley of adversity:
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sometimes hee walkes in the sunshine of peace and plenty, and sometimes in the shade of trouble and persecution.
sometime he walks in the sunshine of peace and plenty, and sometime in the shade of trouble and persecution.
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But the Church doth usually lie open to that lash:
But the Church does usually lie open to that lash:
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for a short space (indeed) she had peace under the Emperour Constantine, but presently in the time of Arrius shee was troubled with persecution.
for a short Molle (indeed) she had peace under the Emperor Constantine, but presently in the time of Arius she was troubled with persecution.
c-acp dt j n1 (av) pns31 vhd n1 p-acp dt n1 np1, p-acp av-j p-acp dt n1 pp-f np1 pns31 vbds vvn p-acp n1.
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To Solomons Temple there was purpureus ascensus, as the latine version renders it , a covering of purple ▪ that Temple was a type of the Church,
To Solomons Temple there was purpureus ascensus, as the latin version renders it, a covering of purple ▪ that Temple was a type of the Church,
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and the covering shewes that it weares the colour of the Rose. Oportebat Christum pati, It behoved Christ to suffer ,
and the covering shows that it wears the colour of the Rose. Opportune Christ pati, It behooved christ to suffer,
cc dt j-vvg n2 cst pn31 vvz dt n1 pp-f dt vvd. j np1 fw-la, pn31 vvd np1 pc-acp vvi,
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and afterward to enter into his glory:
and afterwards to enter into his glory:
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must hee suffer before hee could enter into his owne glory, and is the Disciple greater then his Master, to thinke to come thither without it? Christi nativitas à martyriis infantum statim coepit, per quod ostensum est, saith S. Cyprian , neminem esse à periculo persecutionis immunem.
must he suffer before he could enter into his own glory, and is the Disciple greater then his Master, to think to come thither without it? Christ Nativity à martyriis Infantum Immediately Coepit, per quod ostensum est, Says S. Cyprian, neminem esse à periculo persecutionis immunem.
vmb pns31 vvi c-acp pns31 vmd vvi p-acp po31 d n1, cc vbz dt n1 jc cs po31 n1, pc-acp vvi pc-acp vvi av p-acp pn31? fw-la fw-la fw-fr fw-la fw-la av j, fw-la fw-la fw-la fw-la, vvz n1 jp, fw-la fw-la fw-fr fw-la fw-la fw-la.
(6) lecture (DIV1)
34
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702
Quam ergo gravis causa sit hominis Christiani, servum pati nolle, cum prior passus sit dominus? & pro peccatis nostris nos pati nolle, cum peccatum suum proprium non habens, passus sit ille pro nobis. Quam ergo gravis causa sit hominis Christians, servum pati nolle, cum prior passus sit dominus? & Pro peccatis nostris nos pati nolle, cum peccatum suum proprium non habens, passus sit Isle Pro nobis.
fw-la fw-la fw-la fw-la fw-la fw-la np1, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la? cc fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
(6) lecture (DIV1)
34
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703
The martyrdome of Infants did follow presently after the birth of Christ, by which is shewed that there is no member of the Church free from the prickles of persecution.
The martyrdom of Infants did follow presently After the birth of christ, by which is showed that there is no member of the Church free from the prickles of persecution.
dt n1 pp-f n2 vdd vvi av-j p-acp dt n1 pp-f np1, p-acp r-crq vbz vvn cst pc-acp vbz dx n1 pp-f dt n1 j p-acp dt n2 pp-f n1.
(6) lecture (DIV1)
34
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704
And how grievous is the case of a christian man, that the servant will not suffer when his Lord hath suffered before him? that we should not suffer for our sins,
And how grievous is the case of a christian man, that the servant will not suffer when his Lord hath suffered before him? that we should not suffer for our Sins,
cc c-crq j vbz dt n1 pp-f dt njp n1, cst dt n1 vmb xx vvi c-crq po31 n1 vhz vvn p-acp pno31? cst pns12 vmd xx vvi p-acp po12 n2,
(6) lecture (DIV1)
34
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705
when he that did no sin, suffered for us? Noahs Arke was tossed up and down by the waves of the floud,
when he that did no since, suffered for us? Noahs Ark was tossed up and down by the waves of the flood,
c-crq pns31 cst vdd dx n1, vvd p-acp pno12? npg1 n1 vbds vvn a-acp cc a-acp p-acp dt n2 pp-f dt n1,
(6) lecture (DIV1)
34
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706
& rested not untill it lighted on the Mountaines of Ararat; that Arke was a type of the Church, which is tossed up & down in the Sea of this World by the waves of persecution one wave following in the necke of another,
& rested not until it lighted on the Mountains of Ararat; that Ark was a type of the Church, which is tossed up & down in the Sea of this World by the waves of persecution one wave following in the neck of Another,
cc vvd xx c-acp pn31 vvd p-acp dt n2 pp-f np1; cst n1 vbds dt n1 pp-f dt n1, r-crq vbz vvn a-acp cc a-acp p-acp dt n1 pp-f d n1 p-acp dt n2 pp-f n1 crd n1 vvg p-acp dt n1 pp-f n-jn,
(6) lecture (DIV1)
34
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707
and findeth no rest, untill it come to that mountaine of holinesse, that haven of happinesse where it would be.
and finds no rest, until it come to that mountain of holiness, that Haven of happiness where it would be.
cc vvz dx n1, c-acp pn31 vvb p-acp d n1 pp-f n1, cst n1 pp-f n1 c-crq pn31 vmd vbi.
(6) lecture (DIV1)
34
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708
Persecutio nunquam deest Christiano, neque & Christo, saith Sr. Bernard , as Christ was not, so the Church must not looke to bee free from persecution. Persecution Never deest Christian, neque & Christ, Says Sr. Bernard, as christ was not, so the Church must not look to be free from persecution.
fw-la fw-la fw-la np1, fw-la cc fw-la, vvz n1 np1, c-acp np1 vbds xx, av dt n1 vmb xx vvi pc-acp vbi j p-acp n1.
(6) lecture (DIV1)
34
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709
Erras, frater, erras, si putas unquam. Christianum persecutionem non pati, saith St. Hierom ; Errors, frater, Errors, si putas unquam. Christian persecutionem non pati, Says Saint Hieronymus;
fw-la, fw-la, fw-la, fw-la fw-la fw-la. np1 fw-la fw-fr fw-la, vvz n1 np1;
(6) lecture (DIV1)
34
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710
thou art deceived (brother) thou art deceived, if thou thinkest that a Christian at any time should not suffer persecution.
thou art deceived (brother) thou art deceived, if thou Thinkest that a Christian At any time should not suffer persecution.
pns21 vb2r vvn (n1) pns21 vb2r vvn, cs pns21 vv2 cst dt njp p-acp d n1 vmd xx vvi n1.
(6) lecture (DIV1)
34
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711
Look backe to the infancy of the Church, when there was but one family in the world, the family of Adam; where was the Church,
Look back to the infancy of the Church, when there was but one family in the world, the family of Adam; where was the Church,
n1 av p-acp dt n1 pp-f dt n1, c-crq pc-acp vbds p-acp crd n1 p-acp dt n1, dt n1 pp-f np1; c-crq vbds dt n1,
(6) lecture (DIV1)
34
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712
and you shall see Cain persecuted Abel, and slew him.
and you shall see Cain persecuted Abel, and slew him.
cc pn22 vmb vvi np1 vvn np1, cc vvd pno31.
(6) lecture (DIV1)
34
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713
Abraham was the father of the faithfull, and yet in his family, Ismael persecuted Isaack, and mocked him . Abraham was the father of the faithful, and yet in his family, Ishmael persecuted Isaac, and mocked him.
np1 vbds dt n1 pp-f dt j, cc av p-acp po31 n1, np1 vvn np1, cc vvd pno31.
(6) lecture (DIV1)
34
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714
Israell was Gods peculiar people, yet what did they suffer in the time of their foure hundred Yeares captivity in Aegypt, under Pharaoh. After they came out of Aegypt, how were they afflicted by the Canaanites, the Moabites, the Ammonites, the Philistines which were as prickes in their eyes, Israel was God's peculiar people, yet what did they suffer in the time of their foure hundred years captivity in Egypt, under Pharaoh. After they Come out of Egypt, how were they afflicted by the Canaanites, the Moabites, the Ammonites, the philistines which were as pricks in their eyes,
np1 vbds npg1 j n1, av q-crq vdd pns32 vvi p-acp dt n1 pp-f po32 crd crd n2 n1 p-acp np1, p-acp np1. p-acp pns32 vvd av pp-f np1, c-crq vbdr pns32 vvn p-acp dt np2, dt np2, dt np2, dt njp2 r-crq vbdr c-acp vvz p-acp po32 n2,
(6) lecture (DIV1)
34
Image 56
715
and thornes in their sides? What cruell persecution did they suffer under Antiochus Epiphanes, in whose time all were commanded to bee put to death that would not depart from the law of their God.
and thorns in their sides? What cruel persecution did they suffer under Antiochus Epiphanes, in whose time all were commanded to be put to death that would not depart from the law of their God.
cc n2 p-acp po32 n2? q-crq j n1 vdd pns32 vvi p-acp np1 np1, p-acp rg-crq n1 d vbdr vvn pc-acp vbi vvn p-acp n1 cst vmd xx vvi p-acp dt n1 pp-f po32 n1.
(6) lecture (DIV1)
34
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716
Descend downe to the time of the Gospell;
Descend down to the time of the Gospel;
vvb a-acp p-acp dt n1 pp-f dt n1;
(6) lecture (DIV1)
34
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717
what exquisite torments have been inflicted upon many Myriads of Christians, under the ten most bloody and grievous persecutions, some being torne in peeces with wild beasts,
what exquisite torments have been inflicted upon many Myriads of Christians, under the ten most bloody and grievous persecutions, Some being torn in Pieces with wild beasts,
r-crq j n2 vhb vbn vvn p-acp d crd pp-f np1, p-acp dt crd av-ds j cc j n2, d vbg vvn p-acp n2 p-acp j n2,
(6) lecture (DIV1)
34
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718
as Ignatius, some broyled on the Gridiron, as Lawrence, some stoned to death, as Metras, others burned to death by a slow fire,
as Ignatius, Some broiled on the Gridiron, as Lawrence, Some stoned to death, as Metras, Others burned to death by a slow fire,
c-acp np1, d vvn p-acp dt n1, c-acp np1, d vvn p-acp n1, c-acp np1, n2-jn vvn p-acp n1 p-acp dt j n1,
(6) lecture (DIV1)
34
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719
as Iulianus of Cappadocia, and the rest put to that accuratenesse of torments that wee may say of them,
as Iulianus of Cappadocia, and the rest put to that accurateness of torments that we may say of them,
c-acp np1 pp-f np1, cc dt n1 vvd p-acp d n1 pp-f n2 cst pns12 vmb vvi pp-f pno32,
(6) lecture (DIV1)
34
Image 56
720
as the Christians did certifie the Pope in their letters, that they did every day suffer that which Christ their King suffered but once, to bee dayly buffetted, scourged, peirced.
as the Christians did certify the Pope in their letters, that they did every day suffer that which christ their King suffered but once, to be daily buffeted, scourged, pierced.
c-acp dt np1 vdd vvi dt n1 p-acp po32 n2, cst pns32 vdd d n1 vvi d r-crq np1 po32 n1 vvn p-acp a-acp, pc-acp vbi av-j vvn, vvn, vvd.
(6) lecture (DIV1)
34
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721
So that what would now be accounted cruelty, was then accounted the Emperours clemency ;
So that what would now be accounted cruelty, was then accounted the emperors clemency;
av cst r-crq vmd av vbi vvn n1, vbds av vvn dt ng1 n1;
(6) lecture (DIV1)
34
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722
When he commanded the right eye of the christians to be plucked out, and the empty place seared,
When he commanded the right eye of the Christians to be plucked out, and the empty place seared,
c-crq pns31 vvd dt j-jn n1 pp-f dt njpg2 p-acp vbi vvn av, cc dt j n1 vvn,
(6) lecture (DIV1)
34
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723
and the left leg to bee cut off, and the place seared, and condemned them to the minepits.
and the left leg to be Cut off, and the place seared, and condemned them to the minepits.
cc dt j n1 pc-acp vbi vvn a-acp, cc dt n1 vvn, cc vvd pno32 p-acp dt n2.
(6) lecture (DIV1)
34
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724
And to shew that they did seeke rather jugulare animos, quam corpora, to slay their soules then their bodies, they did put them to such lingring torments,
And to show that they did seek rather jugulare Animos, quam corpora, to slay their Souls then their bodies, they did put them to such lingering torments,
cc pc-acp vvi cst pns32 vdd vvi av j n2, fw-la fw-la, pc-acp vvi po32 n2 av po32 n2, pns32 vdd vvi pno32 p-acp d j-vvg n2,
(6) lecture (DIV1)
34
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725
as if they meant to kill them often. Mors { que } minus poenae, quam mora mortis habet.
as if they meant to kill them often. Mors { que } minus Poenae, quam mora mortis habet.
c-acp cs pns32 vvd pc-acp vvi pno32 av. fw-la { fw-fr } fw-la fw-la, fw-la fw-la fw-la fw-la.
(6) lecture (DIV1)
34
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726
It is a greater payne to be long a dying, then death it selfe:
It is a greater pain to be long a dying, then death it self:
pn31 vbz dt jc n1 pc-acp vbi av-j dt j-vvg, cs n1 pn31 n1:
(6) lecture (DIV1)
34
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727
yet I read that one Peter, a Page to the Emperour, refusing to sacrifice at Nicomedia, was hoysed up on high,
yet I read that one Peter, a Page to the Emperor, refusing to sacrifice At Nicomedia, was hoised up on high,
av pns11 vvb d crd np1, dt n1 p-acp dt n1, vvg pc-acp vvi p-acp np1, vbds j-vvn p-acp p-acp j,
(6) lecture (DIV1)
34
Image 56
728
and his naked body scourged, and his flesh rent in peeces with the lash of the whip;
and his naked body scourged, and his Flesh rend in Pieces with the lash of the whip;
cc po31 j n1 vvn, cc po31 n1 vvn p-acp n2 p-acp dt n1 pp-f dt n1;
(6) lecture (DIV1)
34
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729
and when the bones were bare, they powred vineger mixed with salt into the wounds,
and when the bones were bore, they poured vinegar mixed with salt into the wounds,
cc c-crq dt n2 vbdr j, pns32 vvd n1 vvn p-acp n1 p-acp dt n2,
(6) lecture (DIV1)
34
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730
and bruised parts of his body, and then hee was layed on a Gridiron with a slow fire under, to consume him untill hee dyed. Quis talia fando . Temperet à lacrymis?
and Bruised parts of his body, and then he was laid on a Gridiron with a slow fire under, to consume him until he died. Quis Talia Fando. Temperet à lacrymis?
cc j-vvn n2 pp-f po31 n1, cc av pns31 vbds vvn p-acp dt n1 p-acp dt j n1 p-acp, pc-acp vvi pno31 c-acp pns31 vvd. fw-la fw-la fw-la. fw-la fw-fr fw-fr?
(6) lecture (DIV1)
34
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731
If it bee a griefe to us seriously to consider those torments, what was it in them to endure them? Not long after the tenth persecution ended,
If it be a grief to us seriously to Consider those torments, what was it in them to endure them? Not long After the tenth persecution ended,
cs pn31 vbb dt n1 p-acp pno12 av-j pc-acp vvi d n2, r-crq vbds pn31 p-acp pno32 pc-acp vvi pno32? xx av-j p-acp dt ord n1 vvn,
(6) lecture (DIV1)
35
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732
the the heresy of Arrius , raised up by the divell, brought as greivous persecutions on the Church, as ever the Pagans did;
the the heresy of Arius, raised up by the Devil, brought as grievous persecutions on the Church, as ever the Pagans did;
cs dt n1 pp-f np1, vvd a-acp p-acp dt n1, vvn p-acp j n2 p-acp dt n1, c-acp av dt n2-jn vdd;
(6) lecture (DIV1)
35
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733
dying and colouring the Easterne churches with the bloud of GODS Saints, for the space of fourscore yeares together.
dying and colouring the Eastern Churches with the blood of GOD'S Saints, for the Molle of fourscore Years together.
vvg cc vvg dt j n2 p-acp dt n1 pp-f npg1 n2, p-acp dt n1 pp-f crd n2 av.
(6) lecture (DIV1)
35
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734
Since that time what have some of the Romanists effected? With what rage and malice, fire and faggot, have they proceeded against all those that professe not their errors:
Since that time what have Some of the Romanists effected? With what rage and malice, fire and faggot, have they proceeded against all those that profess not their errors:
p-acp d n1 r-crq vhb d pp-f dt np1 vvn? p-acp r-crq n1 cc n1, n1 cc n1, vhb pns32 vvd p-acp d d cst vvb xx po32 n2:
(6) lecture (DIV1)
35
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735
What excommunications, burnings, killings, hangings, they have inflicted upon the true professours of the Gospell;
What excommunications, burnings, killings, hangings, they have inflicted upon the true professors of the Gospel;
r-crq n2, n2, n2, n2-vvg, pns32 vhb vvn p-acp dt j n2 pp-f dt n1;
(6) lecture (DIV1)
35
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736
the massacre of Paris, and the death of many thousands of Christians (both in this Kingdome and others) do sufficiently testify.
the massacre of paris, and the death of many thousands of Christians (both in this Kingdom and Others) do sufficiently testify.
dt n1 pp-f np1, cc dt n1 pp-f d crd pp-f np1 (av-d p-acp d n1 cc n2-jn) uh av-j vvi.
(6) lecture (DIV1)
35
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737
So that the Church did seeme to dwell (like the man in the Gospell ) among the tombs:
So that the Church did seem to dwell (like the man in the Gospel) among the tombs:
av cst dt n1 vdd vvi pc-acp vvi (vvb dt n1 p-acp dt n1) p-acp dt n2:
(6) lecture (DIV1)
35
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738
And Christianus , seemes to bee crucianus: A christian may seeme to bee derived as well from Christs crosse as from Christ.
And Christian, seems to be Crucianus: A christian may seem to be derived as well from Christ cross as from christ.
cc np1, vvz pc-acp vbi fw-la: dt njp vmb vvi pc-acp vbi vvn a-acp av p-acp npg1 n1 c-acp p-acp np1.
(6) lecture (DIV1)
35
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739
Sanguine fundata est Ecclesia, sanguine crevit. Sanguine succrevit, sanguine finis erit.
Sanguine found est Ecclesia, sanguine Crevit. Sanguine succrevit, sanguine finis erit.
j fw-la fw-la np1, fw-la fw-la. j n1, fw-la fw-la fw-la.
(6) lecture (DIV1)
35
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740
The Church was begun with the blood of Abel, strengthened by the bloud of the Prophets, increased by the bloud of the Martyrs,
The Church was begun with the blood of Abel, strengthened by the blood of the prophets, increased by the blood of the Martyrs,
dt n1 vbds vvn p-acp dt n1 pp-f np1, vvn p-acp dt n1 pp-f dt n2, vvn p-acp dt n1 pp-f dt n2,
(6) lecture (DIV1)
36
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741
and all that will live godly in Christ Iesus shall suffer persecution.
and all that will live godly in christ Iesus shall suffer persecution.
cc d cst vmb vvi j p-acp np1 np1 vmb vvi n1.
(6) lecture (DIV1)
36
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742
If any should aske the reason why the Church is subject to the prickles of persecution.
If any should ask the reason why the Church is Subject to the prickles of persecution.
cs d vmd vvi dt n1 c-crq dt n1 vbz j-jn p-acp dt n2 pp-f n1.
(6) lecture (DIV1)
36
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743
I answer it is both in respect of the godly, and in respect of the wicked:
I answer it is both in respect of the godly, and in respect of the wicked:
pns11 vvb pn31 vbz av-d p-acp n1 pp-f dt j, cc p-acp n1 pp-f dt j:
(6) lecture (DIV1)
36
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744
An iron being put into the fire, and heat red hot, is afterward layd on the anvill,
an iron being put into the fire, and heat read hight, is afterwards laid on the anvil,
dt n1 vbg vvn p-acp dt n1, cc n1 j-jn j, vbz av vvn p-acp dt n1,
(6) lecture (DIV1)
36
Image 56
745
and then every blow struck upon it doth make it the fitter for use, but it makes the instruments, the Anvill, and the Hammer, the harder:
and then every blow struck upon it does make it the fitter for use, but it makes the Instruments, the Anvil, and the Hammer, the harder:
cc av d n1 vvn p-acp pn31 vdz vvi pn31 dt jc p-acp n1, cc-acp pn31 vvz dt n2, dt n1, cc dt n1, dt jc:
(6) lecture (DIV1)
36
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746
so Gods children being heat red hot (as it were) in the fire of persecution;
so God's children being heat read hight (as it were) in the fire of persecution;
av npg1 n2 vbg n1 j-jn j (c-acp pn31 vbdr) p-acp dt n1 pp-f n1;
(6) lecture (DIV1)
36
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747
it makes them the better, and the more plyable to gods service, but it makes the wicked which are the instruments to bee the harder.
it makes them the better, and the more pliable to God's service, but it makes the wicked which Are the Instruments to be the harder.
pn31 vvz pno32 dt jc, cc dt av-dc j p-acp ng1 n1, cc-acp pn31 vvz dt j r-crq vbr dt n2 pc-acp vbi dt jc.
(6) lecture (DIV1)
36
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748
First, then, it is for the benefit of Gods children, Candidior tribulationum aculeis efficieris, The Church is more white and beautifull by the prickles of persecution.
First, then, it is for the benefit of God's children, Candidior tribulationum aculeis efficieris, The Church is more white and beautiful by the prickles of persecution.
ord, av, pn31 vbz p-acp dt n1 pp-f npg1 n2, fw-la fw-la n2 fw-la, dt n1 vbz av-dc j-jn cc j p-acp dt n2 pp-f n1.
(6) lecture (DIV1)
36
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749
The Church is compared to the Moone :
The Church is compared to the Moon:
dt n1 vbz vvn p-acp dt n1:
(6) lecture (DIV1)
36
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750
Ecclesia sicut luna defectus habet, & ortus frequentes, sed defectibus suis crevit, & his meruit ampliari, dum persecutionibus minuitur, Ecclesia sicut luna defectus habet, & ortus frequentes, sed defectibus suis Crevit, & his meruit ampliari, dum persecutionibus minuitur,
np1 fw-la fw-la fw-la fw-la, cc fw-la n2, fw-la fw-la fw-la fw-la, cc po31 fw-la fw-la, fw-la fw-la fw-la,
(6) lecture (DIV1)
36
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751
& martyrio coronatur, saith S. Ambrose ; & Martyrdom coronatur, Says S. Ambrose;
cc fw-la fw-la, vvz n1 np1;
(6) lecture (DIV1)
36
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752
The Church (like the Moone) hath •ifings and settings, fulls and waynes, but shee increaseth by her defects,
The Church (like the Moon) hath •ifings and settings, fulls and wains, but she increases by her defects,
dt n1 (av-j dt n1) vhz n2-vvg cc n2-vvg, n2 cc n2, cc-acp pns31 vvz p-acp po31 n2,
(6) lecture (DIV1)
36
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753
and deserves to be augmented, while shee is lessened by persecution and crowned with Martyrdome.
and deserves to be augmented, while she is lessened by persecution and crowned with Martyrdom.
cc vvz pc-acp vbi vvn, cs pns31 vbz vvn p-acp n1 cc vvn p-acp n1.
(6) lecture (DIV1)
36
Image 56
754
We cannot bee crowned except wee fight, neither can wee triumph except wee have got the victory;
We cannot be crowned except we fight, neither can we triumph except we have god the victory;
pns12 vmbx vbi vvn c-acp pns12 vvb, dx vmb pns12 vvi c-acp pns12 vhb vvn dt n1;
(6) lecture (DIV1)
36
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755
when we fight and conquer, then may tropheys bee set up.
when we fight and conquer, then may trophies be Set up.
c-crq pns12 vvb cc vvi, av vmb n2 vbb vvn a-acp.
(6) lecture (DIV1)
36
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756
In the shop of a Ieweller, the Iewells would not bee so beautifull, if there were no iron instrumens to furbish them.
In the shop of a Jeweller, the Jewels would not be so beautiful, if there were no iron Instruments to furbish them.
p-acp dt n1 pp-f dt n1, dt n2 vmd xx vbi av j, cs pc-acp vbdr dx n1 n2 p-acp vvb pno32.
(6) lecture (DIV1)
36
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757
Solomons Temple had never been so glorious, if there had been no craggy stones to build it:Solomons Temple had never been so glorious, if there had been no craggy stones to built it:
np1 n1 vhd av-x vbn av j, cs pc-acp vhd vbn dx j n2 pc-acp vvi pn31:
(6) lecture (DIV1)
36
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758
so Gods children would never be so beautifull in themselves, nor so glorious in the fight of God,
so God's children would never be so beautiful in themselves, nor so glorious in the fight of God,
av npg1 n2 vmd av-x vbi av j p-acp px32, ccx av j p-acp dt n1 pp-f np1,
(6) lecture (DIV1)
36
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759
if they had no persecution to try them.
if they had no persecution to try them.
cs pns32 vhd dx n1 pc-acp vvi pno32.
(6) lecture (DIV1)
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760
When we sit by the waters of Babylon, then wee remember thee , O Sion. As the Prophet David sayes of himselfe , It is good for me that I have been afflicted;
When we fit by the waters of Babylon, then we Remember thee, Oh Sion. As the Prophet David Says of himself, It is good for me that I have been afflicted;
c-crq pns12 vvb p-acp dt n2 pp-f np1, av pns12 vvb pno21, uh np1. p-acp dt n1 np1 vvz pp-f px31, pn31 vbz j p-acp pno11 cst pns11 vhb vbn vvn;
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761
so may many a member of the Church say, it is good for mee that I have been persecuted Man (saith one ) is like unto a vine;
so may many a member of the Church say, it is good for me that I have been persecuted Man (Says one) is like unto a vine;
av vmb d dt n1 pp-f dt n1 vvb, pn31 vbz j p-acp pno11 cst pns11 vhb vbn vvn n1 (vvz pi) vbz av-j p-acp dt n1;
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762
now a vine (as hee there speakes, and we here know) unlesse it be pruned, it will streight way grow wilde:
now a vine (as he there speaks, and we Here know) unless it be pruned, it will straight Way grow wild:
av dt n1 (c-acp pns31 a-acp vvz, cc pns12 av vvi) cs pn31 vbb vvn, pn31 vmb av n1 vvb j:
(6) lecture (DIV1)
36
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763
so man, if hee have no persecution, no crosse layd upon him, hee will bee ready to forget himselfe,
so man, if he have no persecution, no cross laid upon him, he will be ready to forget himself,
av n1, cs pns31 vhb dx n1, dx n1 vvn p-acp pno31, pns31 vmb vbi j pc-acp vvi px31,
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36
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764
and to spurne against his maker.
and to spurn against his maker.
cc pc-acp vvi p-acp po31 n1.
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36
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765
Persecution then is like the wind, which doth cleanse the good grayne though it blow cold;
Persecution then is like the wind, which does cleanse the good grain though it blow cold;
n1 av vbz av-j dt n1, r-crq vdz vvi dt j n1 cs pn31 vvb av-jn;
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36
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766
like the fire which doth purify the good gold, though it burne hot:
like the fire which does purify the good gold, though it burn hight:
av-j dt n1 r-crq vdz vvi dt j n1, cs pn31 vvb j:
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36
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767
for the godly are bettered by it, their knowledge is sounder then it was, their faith stronger, their humility lower, their goodnes in generall is greater, towards GOD, towards their neighbours, and towards themselves.
for the godly Are bettered by it, their knowledge is sounder then it was, their faith Stronger, their humility lower, their Goodness in general is greater, towards GOD, towards their neighbours, and towards themselves.
c-acp dt j vbr vvn p-acp pn31, po32 n1 vbz jc cs pn31 vbds, po32 n1 jc, po32 n1 jc, po32 n1 p-acp n1 vbz jc, p-acp np1, p-acp po32 n2, cc p-acp px32.
(6) lecture (DIV1)
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768
And as it is for the benefit of Gods children, and tends to their salvation; so it proceeds from the malice of the wicked, and ends in their destruction.
And as it is for the benefit of God's children, and tends to their salvation; so it proceeds from the malice of the wicked, and ends in their destruction.
cc c-acp pn31 vbz p-acp dt n1 pp-f npg1 n2, cc vvz p-acp po32 n1; av pn31 vvz p-acp dt n1 pp-f dt j, cc vvz p-acp po32 n1.
(6) lecture (DIV1)
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769
Iniquitatis filii, cum clarorum hominum virtutem repraehensionem quodammodo suae pravitatis existimant, veluti immanes quaedam ferae crudeliter ruunt, &c. saith S. Cyrill ; Iniquitatis Sons, cum clarorum hominum virtutem repraehensionem quodammodo suae pravitatis existimant, Veluti immanes quaedam ferae crudeliter ruunt, etc. Says S. Cyril;
fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-fr, n1 j fw-la fw-la fw-la fw-la, av vvz np1 np1;
(6) lecture (DIV1)
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770
The children of wrath, when they see the vertues of good men reprove their vices, they rage like wilde beasts:
The children of wrath, when they see the Virtues of good men reprove their vices, they rage like wild beasts:
dt n2 pp-f n1, c-crq pns32 vvb dt n2 pp-f j n2 vvi po32 n2, pns32 vvb av-j j n2:
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771
for when by their works of light the works of darknes are reproved, they cast the darts of envy and malice against them, which doe oftentimes returne back on their owne pates.
for when by their works of Light the works of darkness Are reproved, they cast the darts of envy and malice against them, which do oftentimes return back on their own pates.
c-acp c-crq p-acp po32 n2 pp-f j dt n2 pp-f n1 vbr vvn, pns32 vvd dt n2 pp-f n1 cc n1 p-acp pno32, r-crq vdb av vvi av p-acp po32 d n2.
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772
The fire of martyrdome , which doth purify the godly, doth damnify the wicked, the one it doth enrich with eternall happines, the other it shall consume to dust and ashes.
The fire of martyrdom, which does purify the godly, does damnify the wicked, the one it does enrich with Eternal happiness, the other it shall consume to dust and Ashes.
dt n1 pp-f n1, r-crq vdz vvi dt j, vdz vvi dt j, dt crd pn31 vdz vvi p-acp j n1, dt n-jn pn31 vmb vvi p-acp n1 cc n2.
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773
Ashur is said to bee the rod of Gods anger and wicked men are but the rods of his wrath, with which though he doth sometimes chastice his children (and suffer them to bee persecuted) yet at length hee will burne the rodds. Ashur is said to be the rod of God's anger and wicked men Are but the rods of his wrath, with which though he does sometime chastise his children (and suffer them to be persecuted) yet At length he will burn the rods.
np1 vbz vvn pc-acp vbi dt n1 pp-f npg1 n1 cc j n2 vbr p-acp dt n2 pp-f po31 n1, p-acp r-crq cs pns31 vdz av vvi po31 n2 (cc vvi pno32 pc-acp vbi vvn) av p-acp n1 pns31 vmb vvi dt n2.
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774
But some may object, and say, that in those dangerous times of the primitive Church, the Church might properly be said to bee the red, Rose of Sharon;
But Some may Object, and say, that in those dangerous times of the primitive Church, the Church might properly be said to be the read, Rose of Sharon;
p-acp d vmb vvi, cc vvi, cst p-acp d j n2 pp-f dt j n1, dt n1 vmd av-j vbi vvn pc-acp vbi dt j-jn, vvd pp-f np1;
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36
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775
When a man might pay deare for Christ, as Christ payd for him, even his life;
When a man might pay deer for christ, as christ paid for him, even his life;
c-crq dt n1 vmd vvi j-jn p-acp np1, c-acp np1 vvd p-acp pno31, av po31 n1;
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776
it being (then) almost impossible to follow Christ without Martyrdome.
it being (then) almost impossible to follow christ without Martyrdom.
pn31 vbg (av) av j pc-acp vvi np1 p-acp n1.
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777
But now (thanks bee to God) there is no such danger, no Christianus ad Leones? let the Christians bee cast into the Lions den, no pulling before Magistrates,
But now (thanks be to God) there is no such danger, no Christian and Leones? let the Christians be cast into the Lions den, no pulling before Magistrates,
p-acp av (n2 vbi p-acp np1) pc-acp vbz dx d n1, dx np1 cc np1? vvb dt np1 vbb vvn p-acp dt ng1 n1, av-dx vvg p-acp n2,
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778
but every one may practise christianity, as well as professe it without danger;
but every one may practise christianity, as well as profess it without danger;
cc-acp d pi vmb vvi n1, c-acp av c-acp vvi pn31 p-acp n1;
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779
nay it is dangerous indeede to every one that doth not professe and practise it (in our Kingdome) and God continue it so long as the Sun and Moone endureth so that the Church may now seeme to bee free from the rednes, and prickles of persecution.
nay it is dangerous indeed to every one that does not profess and practise it (in our Kingdom) and God continue it so long as the Sun and Moon Endureth so that the Church may now seem to be free from the redness, and prickles of persecution.
uh pn31 vbz j av p-acp d pi cst vdz xx vvi cc vvi pn31 (p-acp po12 n1) cc np1 vvb pn31 av av-j c-acp dt n1 cc n1 vvz av cst dt n1 vmb av vvi pc-acp vbi j p-acp dt n1, cc n2 pp-f n1.
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780
To this answere is made , that to suffer persecution is taken not onely for that which Gods children suffer from open enemies,
To this answer is made, that to suffer persecution is taken not only for that which God's children suffer from open enemies,
p-acp d n1 vbz vvn, cst pc-acp vvi n1 vbz vvn xx av-j p-acp cst r-crq n2 n2 vvb p-acp j n2,
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781
but for that griefe and sorrow which they suffer in their owne bowells.
but for that grief and sorrow which they suffer in their own bowels.
cc-acp p-acp d n1 cc n1 r-crq pns32 vvb p-acp po32 d n2.
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782
Patiuntur hanc persecutionem non in corporibus, sed in cordibus, saith S. Austin, they suffer this persecution not outwardly in their bodyes, but inwardly in their soules. Patiuntur hanc persecutionem non in corporibus, sed in cordibus, Says S. Austin, they suffer this persecution not outwardly in their bodies, but inwardly in their Souls.
fw-la fw-la fw-la fw-la p-acp fw-la, fw-la p-acp fw-la, vvz n1 np1, pns32 vvb d n1 xx av-j p-acp po32 n2, cc-acp av-j p-acp po32 n2.
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783
And there is a persecution of the tongue, as well as a persecution of the hand.
And there is a persecution of the tongue, as well as a persecution of the hand.
cc pc-acp vbz dt n1 pp-f dt n1, c-acp av c-acp dt n1 pp-f dt n1.
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784
The Scripture prompts me to it, where it sayes Ismael persecuted Isaac, when hee mocked him.
The Scripture prompts me to it, where it Says Ishmael persecuted Isaac, when he mocked him.
dt n1 vvz pno11 p-acp pn31, c-crq pn31 vvz np1 vvn np1, c-crq pns31 vvd pno31.
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785
So that there is disguised as well as open persecution, by word as well as by Sword, by deceit as well as violence, from false brethren as well as from professed enemies.
So that there is disguised as well as open persecution, by word as well as by Sword, by deceit as well as violence, from false brothers as well as from professed enemies.
av cst pc-acp vbz vvn a-acp av c-acp j n1, p-acp n1 c-acp av c-acp p-acp n1, p-acp n1 c-acp av c-acp n1, p-acp j n2 c-acp av c-acp p-acp j-vvn n2.
(6) lecture (DIV1)
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786
And this kind of persecution I cannot say that our Church is free from;
And this kind of persecution I cannot say that our Church is free from;
cc d n1 pp-f n1 pns11 vmbx vvi cst po12 n1 vbz j p-acp;
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36
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787
for that Schismaticall brood that whips it in their words, and scourgeth it in their Pamphlets written against the government and governours of the Church, what doe they else but (as much as in them lyes) v kill the Prophets, and stone them that are sent them.
for that Schismatical brood that whips it in their words, and scourges it in their Pamphlets written against the government and Governors of the Church, what do they Else but (as much as in them lies) v kill the prophets, and stone them that Are sent them.
c-acp cst j n1 cst vvz pn31 p-acp po32 n2, cc vvz pn31 p-acp po32 n2 vvn p-acp dt n1 cc n2 pp-f dt n1, q-crq vdb pns32 av p-acp (c-acp d c-acp p-acp pno32 n2) vmb vvi dt n2, cc n1 pno32 cst vbr vvn pno32.
(6) lecture (DIV1)
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788
And who so patiently beare those wrongs, and suffer those dilapidations in their credits, what are they else but Stephens, meere Martyrs.
And who so patiently bear those wrongs, and suffer those dilapidations in their credits, what Are they Else but Stephen's, mere Martyrs.
cc q-crq av av-j vvi d n2-jn, cc vvi d n2 p-acp po32 n2, r-crq vbr pns32 av p-acp np1, j n2.
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789
And this kind of persecution must the Church never looke to bee free from.
And this kind of persecution must the Church never look to be free from.
cc d n1 pp-f n1 vmb dt n1 av-x vvb pc-acp vbi j p-acp.
(6) lecture (DIV1)
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790
Though shee may sometimes bee free from stripes and strokes, yet shee is never free from mocks and scoffs;
Though she may sometime be free from stripes and Strokes, yet she is never free from mocks and scoffs;
cs pns31 vmb av vbi j p-acp n2 cc n2, av pns31 vbz av-x j p-acp n2 cc n2;
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791
though shee may bee free from deaths and imprisonments, yet never from raylings and revilings;
though she may be free from death's and imprisonments, yet never from railings and revilings;
cs pns31 vmb vbi j p-acp n2 cc n2, av av-x p-acp n2-vvg cc n2-vvg;
(6) lecture (DIV1)
36
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792
though shee may bee free from murtherings, yet not from murmurings, and so never free from the pricks of secret persecution.
though she may be free from murderings, yet not from murmurings, and so never free from the pricks of secret persecution.
cs pns31 vmb vbi j p-acp n2, av xx p-acp n2, cc av av-x j p-acp dt n2 pp-f j-jn n1.
(6) lecture (DIV1)
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793
By this wee may partly see whether wee belong to the Church or no.
By this we may partly see whither we belong to the Church or no.
p-acp d pns12 vmb av vvi cs pns12 vvb p-acp dt n1 cc uh-dx.
(6) lecture (DIV1)
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794
Wee live in the latter dayes, wherein many that should countenance Religion do contemne it, being like unto the Negroes that paint the Divell white,
we live in the latter days, wherein many that should countenance Religion do contemn it, being like unto the Negroes that paint the devil white,
pns12 vvb p-acp dt d n2, c-crq d cst vmd vvi n1 vdb vvi pn31, vbg av-j p-acp dt ng1 cst vvi dt n1 j-jn,
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795
and the Angels black, because they themselves are so.
and the Angels black, Because they themselves Are so.
cc dt n2 j-jn, c-acp pns32 px32 vbr av.
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796
Dost thou then like the weather-cock turne thy selfe by their wind, and conforme thy selfe to them,
Dost thou then like the weathercock turn thy self by their wind, and conform thy self to them,
vd2 pns21 av av-j dt n1 vvb po21 n1 p-acp po32 n1, cc vvi po21 n1 p-acp pno32,
(6) lecture (DIV1)
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797
for feare of losing a favour, or getting a frowne? thou art not a true member of the Church.
for Fear of losing a favour, or getting a frown? thou art not a true member of the Church.
p-acp n1 pp-f vvg dt n1, cc vvg dt n1? pns21 vb2r xx dt j n1 pp-f dt n1.
(6) lecture (DIV1)
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798
Againe, we live in a scoffing age, wherein true Christians are accounted by many, as S. Paul was , the filth of the World,
Again, we live in a scoffing age, wherein true Christians Are accounted by many, as S. Paul was, the filth of the World,
av, pns12 vvb p-acp dt j-vvg n1, c-crq j np1 vbr vvn p-acp d, c-acp np1 np1 vbds, dt n1 pp-f dt n1,
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799
and the offscouring of all things. and the offscouring of all things.
cc dt n1 pp-f d n2.
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800
Art thou ashamed to be religious, because thou art affrayd to be scoft at? Art thou affraid to be slaundered,
Art thou ashamed to be religious, Because thou art afraid to be scoffed At? Art thou afraid to be slandered,
vb2r pns21 j pc-acp vbi j, c-acp pns21 vb2r j pc-acp vbi vvn p-acp? vb2r pns21 j pc-acp vbi vvn,
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801
as the Lords Priests were by malicious Doeg? Art thou affraid to be rayled at,
as the lords Priests were by malicious Doeg? Art thou afraid to be railed At,
c-acp dt n2 n2 vbdr p-acp j np1? vb2r pns21 j pc-acp vbi vvd p-acp,
(6) lecture (DIV1)
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802
as David was by freviling Shimei? Art thou affrayd to suffer affliction with the people of God? How then wouldst thou bee contented to be stoned with Steven? to bee cast into the fiery Furnace , with the three children,
as David was by freviling Shimei? Art thou afraid to suffer affliction with the people of God? How then Wouldst thou be contented to be stoned with Steven? to be cast into the fiery Furnace, with the three children,
c-acp np1 vbds p-acp vvg np1? vb2r pns21 j pc-acp vvi n1 p-acp dt n1 pp-f np1? uh-crq av vmd2 pns21 vbi vvn pc-acp vbi vvn p-acp np1? pc-acp vbi vvn p-acp dt j n1, p-acp dt crd n2,
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803
or into the Lions Den with Daniel? to have thy tongue cut out, thy skin pulled of thy head,
or into the Lions Den with daniel? to have thy tongue Cut out, thy skin pulled of thy head,
cc p-acp dt ng1 n1 p-acp np1? pc-acp vhi po21 n1 vvi av, po21 n1 vvn pp-f po21 n1,
(6) lecture (DIV1)
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804
and bee fryed in a Pan, as the Mother and her seven sonnes? doe those small skirmishes make thee afraid,
and be fried in a Pan, as the Mother and her seven Sons? do those small Skirmishes make thee afraid,
cc vbi vvd p-acp dt n1, c-acp dt n1 cc po31 crd n2? vdb d j n2 vvb pno21 j,
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805
and thinkest thou thou couldest endure the heat of the battayle? Questionles if those small blasts make thy soule to totter,
and Thinkest thou thou Couldst endure the heat of the battle? Questionless if those small blasts make thy soul to totter,
cc vv2 pns21 pns21 vmd2 vvi dt n1 pp-f dt n1? j cs d j n2 vvi po21 n1 pc-acp vvi,
(6) lecture (DIV1)
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806
why then the storme of persecution will plucke thee up by the roots.
why then the storm of persecution will pluck thee up by the roots.
uh-crq av dt n1 pp-f n1 vmb vvi pno21 a-acp p-acp dt n2.
(6) lecture (DIV1)
36
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807
Wee stand betweene prosperity and adversity, as Goliah did betweene the two troopes , and wish that wee had a man to fight withall.
we stand between Prosperity and adversity, as Goliath did between the two troops, and wish that we had a man to fight withal.
pns12 vvb p-acp n1 cc n1, c-acp np1 vdd p-acp dt crd n2, cc vvb cst pns12 vhd dt n1 pc-acp vvi av.
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808
But if the least storme arise, the hearts of many fayle.
But if the least storm arise, the hearts of many fail.
p-acp cs dt ds n1 vvi, dt n2 pp-f d n1.
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809
So that as Iosephs brethren sayd unto their Father, Vide an filii tui tunica sit, an non? see whether it bee thy sons coat or no? so may I say to the Church concerning any of her members, Vide an sit filii tui tunica, an non? if hee bee free from all manner of persecution and trouble, it is a signe hee is a bastard and no Son:
So that as Joseph's brothers said unto their Father, Vide an Sons tui tunica sit, nias non? see whither it be thy Sons coat or no? so may I say to the Church Concerning any of her members, Vide an sit Sons tui tunica, nias non? if he be free from all manner of persecution and trouble, it is a Signen he is a bastard and no Son:
av cst p-acp np1 n2 vvd p-acp po32 n1, fw-la dt fw-la fw-la fw-la fw-la, fw-fr fw-fr? vvb cs pn31 vbb po21 ng1 n1 cc dx? av vmb pns11 vvi p-acp dt n1 vvg d pp-f po31 n2, fw-la dt fw-la fw-la fw-la fw-la, fw-fr fw-fr? cs pns31 vbb j p-acp d n1 pp-f n1 cc n1, pn31 vbz dt n1 pns31 vbz dt n1 cc dx n1:
(6) lecture (DIV1)
36
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810
but if his coat be dyed in bloud, if he can shew the right colour, it is a signe that hee doth belong to the red Rose of Sharon.
but if his coat be died in blood, if he can show the right colour, it is a Signen that he does belong to the read Rose of Sharon.
cc-acp cs po31 n1 vbi vvn p-acp n1, cs pns31 vmb vvi dt j-jn n1, pn31 vbz dt n1 cst pns31 vdz vvi p-acp dt j-jn n1 pp-f np1.
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811
Secondly, the sweetnes of the Rose represents the Churches sweet conversation upon earth, and that both in words and works.
Secondly, the sweetness of the Rose represents the Churches sweet Conversation upon earth, and that both in words and works.
ord, dt n1 pp-f dt vvd vvz dt n2 j n1 p-acp n1, cc cst d p-acp n2 cc n2.
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812
The sweetnes of the lips increaseth learning, saith Solomon ; good words are sweet words, & the Church and the members thereof must speake them, and not unsavoury speech.
The sweetness of the lips increases learning, Says Solomon; good words Are sweet words, & the Church and the members thereof must speak them, and not unsavoury speech.
dt n1 pp-f dt n2 vvz n1, vvz np1; j n2 vbr j n2, cc dt n1 cc dt n2 av vmb vvi pno32, cc xx j n1.
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813
We are strangers and pilgrims in this life, for here we have no abiding place, but we seeke one to come.
We Are Strangers and pilgrim's in this life, for Here we have no abiding place, but we seek one to come.
pns12 vbr n2 cc n2 p-acp d n1, c-acp av pns12 vhb dx j-vvg n1, cc-acp pns12 vvb pi pc-acp vvi.
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814
Now strangers and pilgrims are knowne by their tongues, for he that is of the earth, speaketh of the earth:
Now Strangers and pilgrim's Are known by their tongues, for he that is of the earth, speaks of the earth:
av n2 cc n2 vbr vvn p-acp po32 n2, c-acp pns31 cst vbz pp-f dt n1, vvz pp-f dt n1:
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815
Earth is at their hearts, and their breathes smell of it.
Earth is At their hearts, and their breathes smell of it.
n1 vbz p-acp po32 n2, cc po32 n2 vvb pp-f pn31.
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816
But the children of light (which are not so wise as the children of this generation ) concerning the things of this World are dumbe:
But the children of Light (which Are not so wise as the children of this generation) Concerning the things of this World Are dumb:
p-acp dt n2 pp-f n1 (r-crq vbr xx av j c-acp dt n2 pp-f d n1) vvg dt n2 pp-f d n1 vbr j:
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817
they know not the language of the lyar , but their tongues are tipt with truth.
they know not the language of the liar, but their tongues Are tipped with truth.
pns32 vvb xx dt n1 pp-f dt n1, cc-acp po32 n2 vbr vvn p-acp n1.
(6) lecture (DIV1)
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818
They are ignorant of the language of the black mouthed swearer, but his communication is yea, yea, and nay, nay, in a word, hee knowes not the language of Babel, but speakes the language of Canaan. Now there is the sweetnes of Honey in godly discourses,
They Are ignorant of the language of the black mouthed swearer, but his communication is yea, yea, and nay, nay, in a word, he knows not the language of Babel, but speaks the language of Canaan. Now there is the sweetness of Honey in godly discourses,
pns32 vbr j pp-f dt n1 pp-f dt j-jn vvn n1, cc-acp po31 n1 vbz uh, uh, cc uh, uh-x, p-acp dt n1, pns31 vvz xx dt n1 pp-f np1, p-acp vvz dt n1 pp-f np1. av pc-acp vbz dt n1 pp-f n1 p-acp j n2,
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but the bitternes of Gall and Worm-wood in wicked words, and although wicked men may (happily) thinke that they find sweetnes in them,
but the bitterness of Gall and Wormwood in wicked words, and although wicked men may (happily) think that they find sweetness in them,
cc-acp dt n1 pp-f n1 cc n1 p-acp j n2, cc cs j n2 vmb (av-j) vvb cst pns32 vvb n1 p-acp pno32,
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yet they are like the Bee, though they bee Honey in the mouth, yet they have a sting in the tayle.
yet they Are like the Bee, though they be Honey in the Mouth, yet they have a sting in the tail.
av pns32 vbr av-j dt n1, cs pns32 vbb n1 p-acp dt n1, av pns32 vhb dt n1 p-acp dt n1.
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They are like S. Iohns booke , though in the mouth they bee sweet as Honey, yet in the belly they are bitter, for what Solomon said of a whorish woman ,
They Are like S. Iohns book, though in the Mouth they be sweet as Honey, yet in the belly they Are bitter, for what Solomon said of a whorish woman,
pns32 vbr av-j n1 npg1 n1, cs p-acp dt n1 pns32 vbb j c-acp n1, av p-acp dt n1 pns32 vbr j, p-acp r-crq np1 vvd pp-f dt j n1,
(6) lecture (DIV1)
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so may I say of them, though in the mouth it be sweet as an hony comb,
so may I say of them, though in the Mouth it be sweet as an honey comb,
av vmb pns11 vvb pp-f pno32, cs p-acp dt n1 pn31 vbi j c-acp dt n1 n1,
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yet their end is bitter as Worm-wood. Secondly, the Church must also shew sweetnes in her works.
yet their end is bitter as Wormwood. Secondly, the Church must also show sweetness in her works.
av po32 n1 vbz j c-acp n1. ord, dt n1 vmb av vvi n1 p-acp po31 n2.
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Ad praedicationem novae gratiae, secuta est novitas vitae, in his qui crediderunt qui conversationem suam inter gentes habentes bonam Christi erant bonus odor in om niloco, saith S. Bernard Newnes of life did follow the preaching of the new grace of the Gospell, in them which did beleeve, who having their conversation honest among the Gentiles, were a sweet favour unto Christ in every place. Ad praedicationem novae Gratiae, secuta est novitas vitae, in his qui crediderunt qui conversationem suam inter gentes Habentes Good Christ Erant bonus odour in om niloco, Says S. Bernard Newness of life did follow the preaching of the new grace of the Gospel, in them which did believe, who having their Conversation honest among the Gentiles, were a sweet favour unto christ in every place.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, p-acp po31 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la n1 p-acp p-acp fw-it, vvz n1 np1 n1 pp-f n1 vdd vvi dt vvg pp-f dt j n1 pp-f dt n1, p-acp pno32 r-crq vdd vvi, r-crq vhg po32 n1 j p-acp dt n2-j, vbdr dt j n1 p-acp np1 p-acp d n1.
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For, Plantae quae benè olent bonam famam & nomen pollicentur , those Flowers that smell sweetly do signify a good name and report.
For, Plantae Quae benè olent Good famam & Nome pollicentur, those Flowers that smell sweetly do signify a good name and report.
p-acp, np1 fw-la fw-la j fw-la fw-la cc fw-la fw-la, d n2 cst vvb av-j vdb vvi dt j n1 cc n1.
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Odor bonus, est nomen bonum, & hoc de bono opere, tanquam de flore odor, procedit, saith Saint Bern. A sweet smell is a good report, which proceedes from good workes, Odour bonus, est Nome bonum, & hoc de Bono Opere, tanquam de flore odour, procedit, Says Saint Bern. A sweet smell is a good report, which proceeds from good works,
n1 fw-la, fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la, fw-la fw-fr n1 n1, n1, vvz n1 np1 dt j n1 vbz dt j n1, r-crq vvz p-acp j n2,
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even as sweetnes doth from the Flower.
even as sweetness does from the Flower.
av c-acp n1 vdz p-acp dt n1.
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The good works of the godly cast a sweet smell even to them that are without.
The good works of the godly cast a sweet smell even to them that Are without.
dt j n2 pp-f dt j vvd dt j n1 av p-acp pno32 cst vbr p-acp.
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Bona quidem per se sunt aromata virtutum, & per se redolere videntur, sed cumulatiore gratia flagrant, cum de unctione spiritus, suavitatis afperguntur odore , The spices of vertues are good, Bona quidem per se sunt Aromata Virtues, & per se redolere videntur, sed cumulatiore Gratia flagrant, cum de unction spiritus, suavitatis afperguntur odore, The spices of Virtues Are good,
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la, fw-la fw-la fw-la j, fw-la fw-fr n1 fw-la, fw-la fw-la fw-la, dt n2 pp-f n2 vbr j,
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and smell sweet in themselves (if in the heathen) but they give the more fragrant smell,
and smell sweet in themselves (if in the heathen) but they give the more fragrant smell,
cc vvb j p-acp px32 (cs p-acp dt j-jn) cc-acp pns32 vvb dt av-dc j n1,
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when they are sprinkled with the odor of sweetnes by the anoynting of the spirit (in the godly) good works are an odour of a sweet smell unto men,
when they Are sprinkled with the odour of sweetness by the anointing of the Spirit (in the godly) good works Are an odour of a sweet smell unto men,
c-crq pns32 vbr vvn p-acp dt n1 pp-f n1 p-acp dt vvg pp-f dt n1 (p-acp dt j) j n2 vbr dt n1 pp-f dt j n1 p-acp n2,
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and a Sacrifice acceptable, well pleasing unto God, as the Apostle tells the Philippians concerning their charity.
and a Sacrifice acceptable, well pleasing unto God, as the Apostle tells the Philippians Concerning their charity.
cc dt n1 j, av vvg p-acp np1, c-acp dt n1 vvz dt njp2 vvg po32 n1.
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The Prophet Hosea , speaking of the Church sayes, it shall grow as the Vine, the sent thereof shall bee as the Wine of Lebanon. It is written of some Vines that in the time of their florishing, they send forth so sweet a smell, that not onely the Vine-yards themselves,
The Prophet Hosea, speaking of the Church Says, it shall grow as the Vine, the sent thereof shall be as the Wine of Lebanon. It is written of Some Vines that in the time of their flourishing, they send forth so sweet a smell, that not only the Vineyards themselves,
dt n1 np1, vvg pp-f dt n1 vvz, pn31 vmb vvi p-acp dt n1, dt vvn av vmb vbi p-acp dt n1 pp-f np1. pn31 vbz vvn pp-f d n2 cst p-acp dt n1 pp-f po32 vvg, pns32 vvb av av j dt n1, cst xx av-j dt n2 px32,
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but the Countrey round about, is refreshed with the sweet savour thereof, so that if any Serpents bee neere, they are driven away by the sweet smell of the Vines;
but the Country round about, is refreshed with the sweet savour thereof, so that if any Serpents be near, they Are driven away by the sweet smell of the Vines;
cc-acp dt n1 av-j a-acp, vbz vvn p-acp dt j n1 av, av cst cs d n2 vbb av-j, pns32 vbr vvn av p-acp dt j n1 pp-f dt n2;
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so the conversation of the godly is no lesse fragrant, not only in themselves, but also to all that are round about.
so the Conversation of the godly is no less fragrant, not only in themselves, but also to all that Are round about.
av dt n1 pp-f dt j vbz av-dx av-dc j, xx av-j p-acp px32, cc-acp av p-acp d cst vbr av-j a-acp.
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A good name is better then precious oyntment .
A good name is better then precious ointment.
dt j n1 vbz j av j n1.
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And the godly have their conversation so honest among the Gentiles , that they may by their good workes which they behold, glorify GOD in the day of visitation.
And the godly have their Conversation so honest among the Gentiles, that they may by their good works which they behold, Glorify GOD in the day of Visitation.
cc dt j vhb po32 n1 av j p-acp dt n2-j, cst pns32 vmb p-acp po32 j n2 r-crq pns32 vvb, vvb np1 p-acp dt n1 pp-f n1.
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And their sweet conversation doth drive away Serpents;
And their sweet Conversation does drive away Serpents;
cc po32 j n1 vdz vvi av n2;
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whether we expound Serpents, as S. Austin doth , Serpentes vitia tua sunt, The Serpents are thy sins;
whither we expound Serpents, as S. Austin does, Serpents Vices tua sunt, The Serpents Are thy Sins;
cs pns12 vvb n2, c-acp np1 np1 vdz, n2 fw-la fw-la fw-la, dt n2 vbr po21 n2;
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then their works of light expell those workes of darknes:
then their works of Light expel those works of darkness:
av po32 n2 pp-f n1 vvi d n2 pp-f n1:
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or else as S. Bern. doth , Quid melius per Serpentes, quam diabolicas suggestiones accipiamus? What is better meant by Serpents,
or Else as S. Bern. does, Quid Better per Serpents, quam diabolicas suggestiones accipiamus? What is better meant by Serpents,
cc av c-acp np1 np1 vdz, fw-la fw-la fw-la n2, fw-la fw-la fw-la fw-la? q-crq vbz av-jc vvn p-acp n2,
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then the suggestions of Satan, which doe secretly creepe into the minds of men;
then the suggestions of Satan, which do secretly creep into the minds of men;
cs dt n2 pp-f np1, r-crq vdb av-jn vvi p-acp dt n2 pp-f n2;
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then if wee looke upon that brasen Serpent Christ Iesus, which was lifted up upon the Crosse, by the eye of a true and lively Faith working by love,
then if we look upon that brazen Serpent christ Iesus, which was lifted up upon the Cross, by the eye of a true and lively Faith working by love,
av cs pns12 vvb p-acp d j n1 np1 np1, r-crq vbds vvn a-acp p-acp dt n1, p-acp dt n1 pp-f dt j cc j n1 vvg p-acp n1,
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and sending forth the sweet savour of good works, we shall bee able to quench all the fiery darts of the wicked.
and sending forth the sweet savour of good works, we shall be able to quench all the fiery darts of the wicked.
cc vvg av dt j n1 pp-f j n2, pns12 vmb vbi j pc-acp vvi d dt j n2 pp-f dt j.
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The smell of the Churches oyntments (that is, her graces) is better then all spices,
The smell of the Churches ointments (that is, her graces) is better then all spices,
dt n1 pp-f dt n2 n2 (cst vbz, po31 n2) vbz jc cs d n2,
(6) lecture (DIV1)
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and the smell of her garments, is like the smell of Lebanon. But when Isaac smelled the savour of Iacobs garments, they were nor his owne,
and the smell of her garments, is like the smell of Lebanon. But when Isaac smelled the savour of Iacobs garments, they were nor his own,
cc dt n1 pp-f po31 n2, vbz av-j dt n1 pp-f np1. cc-acp q-crq np1 vvd dt n1 pp-f npg1 n2, pns32 vbdr ccx po31 d,
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for Rebeccah tooke goodly rayment of her elder Son Esau, and put them on Iacob. As hee was cloathed with the rayment of his elder brother which gave such a sweet smell:
for Rebecca took goodly raiment of her elder Son Esau, and put them on Iacob. As he was clothed with the raiment of his elder brother which gave such a sweet smell:
c-acp np1 vvd j n1 pp-f po31 jc-jn n1 np1, cc vvi pno32 p-acp np1. c-acp pns31 vbds vvn p-acp dt n1 pp-f po31 jc-jn n1 r-crq vvd d dt j n1:
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so the Church is cloathed, not with the garment of her owne righteousnes, but shee puts on the glorious robe of her elder brother CHRIST IESVS, by which she is made the sweet Rose of Sharon.
so the Church is clothed, not with the garment of her own righteousness, but she puts on the glorious robe of her elder brother CHRIST JESUS, by which she is made the sweet Rose of Sharon.
av dt n1 vbz vvn, xx p-acp dt n1 pp-f po31 d n1, cc-acp pns31 vvz p-acp dt j n1 pp-f po31 jc-jn n1 np1 np1, p-acp r-crq pns31 vbz vvn dt j vvd pp-f np1.
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Thirdly, as the Rose is dead in winter, but shoots forth againe at the Spring:
Thirdly, as the Rose is dead in winter, but shoots forth again At the Spring:
ord, c-acp dt vvd vbz j p-acp n1, cc-acp vvz av av p-acp dt n1:
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so though the members of the Church ly a long time in the grave, yet at the Spring of the resurrection they shal rise againe.
so though the members of the Church lie a long time in the grave, yet At the Spring of the resurrection they shall rise again.
av cs dt n2 pp-f dt n1 vvb dt j n1 p-acp dt n1, av p-acp dt n1 pp-f dt n1 pns32 vmb vvi av.
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As long as the root is quick, the branches will not die, but flourish.
As long as the root is quick, the branches will not die, but flourish.
p-acp av-j c-acp dt n1 vbz j, dt n2 vmb xx vvi, cc-acp vvb.
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Christ is the root , we are the branches , and our root did not rot in the ground,
christ is the root, we Are the branches, and our root did not rot in the ground,
np1 vbz dt n1, pns12 vbr dt n2, cc po12 n1 vdd xx vvi p-acp dt n1,
(6) lecture (DIV1)
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but rose from the grave, to certify us, the branches, of the resurrection. As long as the head is above the water, the body cannot bee drowned.
but rose from the grave, to certify us, the branches, of the resurrection. As long as the head is above the water, the body cannot be drowned.
cc-acp vvd p-acp dt n1, pc-acp vvi pno12, dt n2, pp-f dt n1. p-acp av-j c-acp dt n1 vbz p-acp dt n1, dt n1 vmbx vbi vvn.
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Christ is the head, wee are the body;
christ is the head, we Are the body;
np1 vbz dt n1, pns12 vbr dt n1;
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but Christ our head is risen from the dead, and his members, the Church, shall assuredly rise from death to the Resurrection of life.
but christ our head is risen from the dead, and his members, the Church, shall assuredly rise from death to the Resurrection of life.
cc-acp np1 po12 n1 vbz vvn p-acp dt j, cc po31 n2, dt n1, vmb av-vvn vvi p-acp n1 p-acp dt n1 pp-f n1.
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As Christ dyed not for himselfe, no more did hee rise againe for himselfe, but for us.
As christ died not for himself, no more did he rise again for himself, but for us.
p-acp np1 vvd xx p-acp px31, av-dx av-dc vdd pns31 vvi av p-acp px31, cc-acp p-acp pno12.
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Quia tu Redemptor noster suscepit mortem, ne mori timeremus; ita ostendit resurrectionem, ut nos resurgere posse confideremus: Quia tu Redemptor Noster suscepit mortem, ne Mori timeremus; ita ostendit resurrectionem, ut nos resurgere posse confideremus:
fw-la fw-la n1 fw-la fw-la fw-la, fw-la fw-la fw-la; fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la:
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for as our Redeemer dyed that wee should not be afrayd of death; so he rose againe, that we may bee sure of our Resurrection unto life.
for as our Redeemer died that we should not be afraid of death; so he rose again, that we may be sure of our Resurrection unto life.
p-acp c-acp po12 n1 vvd cst pns12 vmd xx vbi j pp-f n1; av pns31 vvd av, cst pns12 vmb vbi j pp-f po12 n1 p-acp n1.
(6) lecture (DIV1)
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GODS Covenant with his Church , I will be their GOD, and they shall be my people, is an everlasting covenant to last for ever;
GOD'S Covenant with his Church, I will be their GOD, and they shall be my people, is an everlasting Covenant to last for ever;
npg1 n1 p-acp po31 n1, pns11 vmb vbi po32 np1, cc pns32 vmb vbi po11 n1, vbz dt j n1 pc-acp vvi p-acp av;
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but if God should leave his people in the grave for ever, how could they bee called the people of GOD? for for GOD is not the GOD of the dead,
but if God should leave his people in the grave for ever, how could they be called the people of GOD? for for GOD is not the GOD of the dead,
cc-acp cs np1 vmd vvi po31 n1 p-acp dt j c-acp av, q-crq vmd pns32 vbb vvn dt n1 pp-f np1? p-acp p-acp np1 vbz xx dt np1 pp-f dt j,
(6) lecture (DIV1)
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but of the living, and therefore seeing Gods Covenant is everlasting to all, the Faithfull must rise from the dead, that God may alwayes bee said to bee their God,
but of the living, and Therefore seeing God's Covenant is everlasting to all, the Faithful must rise from the dead, that God may always be said to be their God,
cc-acp pp-f dt j-vvg, cc av vvg npg1 n1 vbz j p-acp d, dt j vmb vvi p-acp dt j, cst np1 vmb av vbi vvn pc-acp vbi po32 n1,
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and the godly be alwayes said to be his people.
and the godly be always said to be his people.
cc dt j vbi av vvn pc-acp vbi po31 n1.
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It is an especiall part of Gods glory to shew forth his mercy on the godly,
It is an especial part of God's glory to show forth his mercy on the godly,
pn31 vbz dt j n1 pp-f npg1 n1 pc-acp vvi av po31 n1 p-acp dt j,
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and his Iustice on the wicked, to render to every man according to his deeds.
and his justice on the wicked, to render to every man according to his Deeds.
cc po31 n1 p-acp dt j, pc-acp vvi p-acp d n1 vvg p-acp po31 n2.
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But here in this life all things come alike to all, to the righteous, and to the wicked.
But Here in this life all things come alike to all, to the righteous, and to the wicked.
p-acp av p-acp d n1 d n2 vvb av-j p-acp d, p-acp dt j, cc p-acp dt j.
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and therefore there must bee a resurrection of the dead, that the godly may have a reward from his mercy;
and Therefore there must be a resurrection of the dead, that the godly may have a reward from his mercy;
cc av pc-acp vmb vbi dt n1 pp-f dt j, cst dt j vmb vhi dt n1 p-acp po31 n1;
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and the wicked from his justice.
and the wicked from his Justice.
cc dt j p-acp po31 n1.
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Resurrectio quidem communis est, & ante tribunal Christi necesse est in corpore justos stare & impios, Dei hoc dictante justitia, ut pietas & impietas in operatoribus debitis stipendiis donarentur saith Saint Cyprian . Resurrection quidem Communis est, & ante tribunal Christ Necessary est in corpore justos stare & Impious, Dei hoc dictante justitia, ut pietas & Impiety in operatoribus debitis stipendiis donarentur Says Saint Cyprian.
fw-la fw-la fw-la fw-la, cc fw-la n1 fw-la n1 fw-la p-acp fw-la fw-la zz cc n2, fw-la fw-la n1 fw-la, fw-la n2 cc n2 p-acp fw-la fw-la fw-la fw-la vvz n1 jp.
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The resurrection (indeed) is common, and it is necessary that all, both good and bad, stand before the tribunall of Christ, that both piety and impiety might receive a due wages in the workers thereof;
The resurrection (indeed) is Common, and it is necessary that all, both good and bad, stand before the tribunal of christ, that both piety and impiety might receive a due wages in the workers thereof;
dt n1 (av) vbz j, cc pn31 vbz j cst d, av-d j cc j, vvb p-acp dt n1 pp-f np1, cst d n1 cc n1 vmd vvi dt j-jn n2 p-acp dt n2 av;
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Et qui finem habere contempserunt in malis, infinita clauderentur ultione in poenis & qui gloriati sunt in cruce, cum crucifixo regnantes, beatae fierent perennitatis participes; Et qui finem habere contempserunt in malis, Infinita clauderentur ultione in Phoenicians & qui gloriati sunt in Cruce, cum crucifixo regnantes, Beatae fierent perennitatis participes;
fw-la fw-la fw-la fw-la fw-la p-acp fw-la, fw-la fw-la fw-la p-acp fw-la cc fw-la fw-la fw-la p-acp n1, fw-la fw-la n2, fw-la fw-la fw-la n2;
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And that they which refused to have an end in evill, might bee shut up in payne without end;
And that they which refused to have an end in evil, might be shut up in pain without end;
cc cst pns32 r-crq vvd pc-acp vhi dt n1 p-acp j-jn, vmd vbi vvn a-acp p-acp n1 p-acp n1;
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and they which gloried in the Crosse, might reigne with him that was crucified, and bee partakers of blessed everlastingnes.
and they which gloried in the Cross, might Reign with him that was Crucified, and be partakers of blessed everlastingness.
cc pns32 r-crq vvd p-acp dt n1, vmd vvi p-acp pno31 cst vbds vvn, cc vbb n2 pp-f j-vvn n1.
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For God, as hee is principium effectivum in creatione, refectivum in redemptione, so hee is principium perfectivum in retributione ,
For God, as he is principium effectivum in creation, refectivum in redemption, so he is principium perfectivum in retribution,
p-acp np1, c-acp pns31 vbz fw-la fw-la p-acp n1, fw-la p-acp n1, av pns31 vbz fw-la fw-la p-acp n1,
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874
as hee is the efficient cause in the creation, the reficient in the redemption, so he is the perficient in the retribution.
as he is the efficient cause in the creation, the reficient in the redemption, so he is the perficient in the retribution.
c-acp pns31 vbz dt j n1 p-acp dt n1, dt j p-acp dt n1, av pns31 vbz dt j p-acp dt n1.
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875
Why should any Epicure, or Atheist deny, that the omnipotent and everlasting God should bee able to raise mens bodies out of the dust,
Why should any Epicure, or Atheist deny, that the omnipotent and everlasting God should be able to raise men's bodies out of the dust,
q-crq vmd d n1, cc n1 vvi, cst dt j cc j np1 vmd vbi j pc-acp vvi ng2 n2 av pp-f dt n1,
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876
when experience tells us, that miserable and impotent men, can by art make the curious workmanship of glasse? Minus est Deo reparare quod erat, quam fecisse quod non erat ;
when experience tells us, that miserable and impotent men, can by art make the curious workmanship of glass? Minus est God reparare quod erat, quam To have made quod non erat;
c-crq n1 vvz pno12, cst j cc j n2, vmb p-acp n1 vvi dt j n1 pp-f n1? fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-fr fw-la;
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877
It is a lesse matter to restore that which was, than to make that which was not.
It is a less matter to restore that which was, than to make that which was not.
pn31 vbz dt av-dc n1 pc-acp vvi d r-crq vbds, cs pc-acp vvi d r-crq vbds xx.
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878
And therefore though the members of the Church should have their bodies torne in pieces by tyrants,
And Therefore though the members of the Church should have their bodies torn in Pieces by Tyrants,
cc av cs dt n2 pp-f dt n1 vmd vhi po32 n2 vvn p-acp n2 p-acp n2,
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879
or consumed to ashes by fire, or rent by wilde beasts, or devoured by Wormes or Fishes,
or consumed to Ashes by fire, or rend by wild beasts, or devoured by Worms or Fish,
cc vvn p-acp n2 p-acp n1, cc vvn p-acp j n2, cc vvn p-acp n2 cc n2,
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880
yet they doe but rest a while in the earth; for at the Resurrection they shall bee restored, when they shall rise from their graves,
yet they do but rest a while in the earth; for At the Resurrection they shall be restored, when they shall rise from their graves,
av pns32 vdb p-acp vvi dt n1 p-acp dt n1; c-acp p-acp dt n1 pns32 vmb vbi vvn, c-crq pns32 vmb vvi p-acp po32 n2,
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881
as the Rose (in the Spring) from the ground, for therein the Church resembles the springing Rose of Sharon. And so I come to the limitation of this attribute (of Sharon. )
as the Rose (in the Spring) from the ground, for therein the Church resembles the springing Rose of Sharon. And so I come to the limitation of this attribute (of Sharon.)
c-acp dt vvd (p-acp dt n1) p-acp dt n1, c-acp av dt n1 vvz dt j-vvg vvd pp-f np1. cc av pns11 vvb p-acp dt n1 pp-f d n1 (pp-f np1.)
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882
The fruitfulnes of Sharon shewes, that though the Church before Christ were barren like Sarah, or Rachel, yet by him it is made as fruitfull as Leah. But I promised to proceed in the same method that I did before,
The fruitfulness of Sharon shows, that though the Church before christ were barren like Sarah, or Rachel, yet by him it is made as fruitful as Leah. But I promised to proceed in the same method that I did before,
dt n1 pp-f np1 vvz, cst cs dt n1 p-acp np1 vbdr j j np1, cc n1, av p-acp pno31 pn31 vbz vvn p-acp j c-acp np1. cc-acp pns11 vvd pc-acp vvi p-acp dt d n1 cst pns11 vdd a-acp,
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883
and therefore (the word Sharon signifying any Field) I must shew you that the Church resembles the Rose of the common Field in three respects.
and Therefore (the word Sharon signifying any Field) I must show you that the Church resembles the Rose of the Common Field in three respects.
cc av (dt n1 np1 vvg d n1) pns11 vmb vvi pn22 d dt n1 vvz dt vvd pp-f dt j n1 p-acp crd n2.
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884
First, the Flowers of the Field grow by the providence of God without the helpe of man.
First, the Flowers of the Field grow by the providence of God without the help of man.
ord, dt n2 pp-f dt n1 vvb p-acp dt n1 pp-f np1 p-acp dt n1 pp-f n1.
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885
Campus ex semetipso flores producit, absque omni humanae diligentiae adjutorio saith S. Bernard : The Field produceth her flowers without the industry of man. Campus ex semetipso flores producit, absque omni humanae diligentiae adjutorio Says S. Bernard: The Field Produceth her flowers without the industry of man.
np1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la vvz n1 np1: dt n1 vvz po31 n2 p-acp dt n1 pp-f n1.
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886
So the Church is not planted by mans industry, but by the providence of God.
So the Church is not planted by men industry, but by the providence of God.
np1 dt n1 vbz xx vvn p-acp ng1 n1, cc-acp p-acp dt n1 pp-f np1.
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887
The Trees grow not in it naturally as the Trees of the Forrest, which beare no Fruit:
The Trees grow not in it naturally as the Trees of the Forest, which bear no Fruit:
dt n2 vvb xx p-acp pn31 av-j p-acp dt n2 pp-f dt n1, r-crq vvb dx n1:
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888
but they are planted by the labour and industry of the husbandman, as the fig-Tree.
but they Are planted by the labour and industry of the husbandman, as the Fig-tree.
cc-acp pns32 vbr vvn p-acp dt n1 cc n1 pp-f dt n1, c-acp dt n1.
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889
God planteth all that are in the Vine-yard of his Church, as our Saviour saith Every plant which my heavenly Father hath not planted shall be rooted up.
God plants all that Are in the Vineyard of his Church, as our Saviour Says Every plant which my heavenly Father hath not planted shall be rooted up.
np1 vvz d cst vbr p-acp dt n1 pp-f po31 n1, c-acp po12 n1 vvz d n1 r-crq po11 j n1 vhz xx vvn vmb vbi vvn a-acp.
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41
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890
It is he that brings forthg his vine-yard out of Egypt, & plants it too.
It is he that brings forthg his vineyard out of Egypt, & plants it too.
pn31 vbz pns31 cst vvz j po31 n1 av pp-f np1, cc vvz pn31 av.
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41
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891
The Church is a Vine-yard, God is the husbandman that plants and keepes it, it is watered by the word, dressed by the Ministers, refreshed by the comfortable Sunshine of the Gospell. And here is a difference : The Church is a Vineyard, God is the husbandman that plants and keeps it, it is watered by the word, dressed by the Ministers, refreshed by the comfortable Sunshine of the Gospel. And Here is a difference:
dt n1 vbz dt n1, np1 vbz dt n1 cst n2 cc vvz pn31, pn31 vbz vvn p-acp dt n1, vvn p-acp dt n2, vvn p-acp dt j n1 pp-f dt n1. cc av vbz dt n1:
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41
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892
betweene Solomons Vine-yard and his that is greater then Solomon , Solomon let out his Vine-yard to keepers,
between Solomons Vineyard and his that is greater then Solomon, Solomon let out his Vineyard to keepers,
p-acp np1 n1 cc po31 d vbz jc cs np1, np1 vvb av po31 n1 p-acp n2,
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893
but Christ keepes his in his owne hand, hee useth the help of men sometimes,
but christ keeps his in his own hand, he uses the help of men sometime,
cc-acp np1 vvz po31 p-acp po31 d n1, pns31 vvz dt n1 pp-f n2 av,
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41
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894
but as tooles rather then agents, hee works by them, they cannot worke but by him.
but as tools rather then agents, he works by them, they cannot work but by him.
cc-acp c-acp n2 av-c cs n2, pns31 vvz p-acp pno32, pns32 vmbx vvi cc-acp p-acp pno31.
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895
And as it is planted by him, so is it watered by him.
And as it is planted by him, so is it watered by him.
cc c-acp pn31 vbz vvn p-acp pno31, av vbz pn31 vvn p-acp pno31.
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41
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896
As Promotion (so grace) commeth neither from the East, nor yet from the West, but from God.
As Promotion (so grace) comes neither from the East, nor yet from the West, but from God.
p-acp n1 (av n1) vvz av-d p-acp dt n1, ccx av p-acp dt n1, cc-acp p-acp np1.
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41
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897
What the Apostle saith of salvation, may bee said of all grace, It is not of our selves, lest any men should boast.
What the Apostle Says of salvation, may be said of all grace, It is not of our selves, lest any men should boast.
q-crq dt n1 vvz pp-f n1, vmb vbi vvn pp-f d n1, pn31 vbz xx pp-f po12 n2, cs d n2 vmd vvi.
(6) lecture (DIV1)
41
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898
We have no more power of our selves, to work grace in our selves, then these inferiour bodies have power to give light,
We have no more power of our selves, to work grace in our selves, then these inferior bodies have power to give Light,
pns12 vhb dx dc n1 pp-f po12 n2, pc-acp vvi n1 p-acp po12 n2, cs d j-jn n2 vhb n1 pc-acp vvi n1,
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899
when the light of the Sunne is absent.
when the Light of the Sun is absent.
c-crq dt n1 pp-f dt n1 vbz j.
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41
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900
Adams ability was lost by his fall, now Sampsons locks are cut off, and therefore we may bee carried whither our leader (the divell) will,Adams ability was lost by his fallen, now Sampsons locks Are Cut off, and Therefore we may be carried whither our leader (the Devil) will,
npg1 n1 vbds vvn p-acp po31 n1, av npg1 n2 vbr vvn a-acp, cc av pns12 vmb vbi vvn c-crq po12 n1 (dt n1) vmb,
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41
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901
since wee suffered that Dalilah, sinne, to steale away our strength from us.
since we suffered that Delilah, sin, to steal away our strength from us.
c-acp pns12 vvd cst np1, n1, pc-acp vvi av po12 n1 p-acp pno12.
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41
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902
Adam per malum velle, perdidit bonum posse, by willing that which is evill, hee lost his ability to performe that that is good;Adam per malum velle, perdidit bonum posse, by willing that which is evil, he lost his ability to perform that that is good;
np1 fw-la fw-la fw-fr, fw-la fw-la fw-la, p-acp vvg d r-crq vbz j-jn, pns31 vvd po31 n1 pc-acp vvi d cst vbz j;
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41
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903
and since him every mothers son may bee called, as the wife of Phinehas named her child, Ichabod, for in him this glory departed from us.
and since him every mother's son may be called, as the wife of Phinehas nam her child, ichabod, for in him this glory departed from us.
cc c-acp pno31 d ng1 n1 vmb vbi vvn, c-acp dt n1 pp-f np1 vvd po31 n1, np1, p-acp p-acp pno31 d n1 vvd p-acp pno12.
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41
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904
GOD now worketh in us both the will and the deed. Ipse aspirando nos praevenit ut velimus quod adjuvando subsequitur, ne inaniter velimus, saith S. Gregory ;
GOD now works in us both the will and the deed. Ipse aspirando nos praevenit ut Velimus quod adjuvando subsequitur, ne inaniter Velimus, Says S. Gregory;
np1 av vvz p-acp pno12 d dt n1 cc dt n1. fw-la n1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvz n1 np1;
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41
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905
Hee by his preventing grace makes us to will that which by his assisting grace he makes us to performe.
He by his preventing grace makes us to will that which by his assisting grace he makes us to perform.
pns31 p-acp po31 vvg n1 vvz pno12 pc-acp vmb d r-crq p-acp po31 vvg n1 pns31 vvz pno12 pc-acp vvi.
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41
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906
The sap and juice that is in the Rose-Tree proceeds from the root, and the grace that is in the members of the Church (whether it be gratia infusa, effusa, or diffusa, in thought, word or worke) doth proceed from God the Fountaine of grace.
The sap and juice that is in the Rose-Tree proceeds from the root, and the grace that is in the members of the Church (whither it be Gratia infusa, effusa, or diffusa, in Thought, word or work) does proceed from God the Fountain of grace.
dt n1 cc n1 cst vbz p-acp dt n1 vvz p-acp dt n1, cc dt n1 cst vbz p-acp dt n2 pp-f dt n1 (cs pn31 vbb fw-la fw-la, fw-la, cc fw-la, p-acp n1, n1 cc n1) vdz vvi p-acp np1 dt n1 pp-f n1.
(6) lecture (DIV1)
41
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907
Non est gratia ullo modo, nisi sit gratuita omni modo: Non est Gratia ullo modo, nisi sit gratuita omni modo:
fw-fr fw-la fw-la n1 fw-la, fw-la fw-la fw-la fw-la fw-la:
(6) lecture (DIV1)
41
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908
it is not grace except in bee given gratis. So that the planting of the members in the Church and the watering them for their growth, being planted, proceeds not from themselves but from God;
it is not grace except in be given gratis. So that the planting of the members in the Church and the watering them for their growth, being planted, proceeds not from themselves but from God;
pn31 vbz xx n1 c-acp p-acp vbi vvn av. av cst dt n-vvg pp-f dt n2 p-acp dt n1 cc dt vvg pno32 p-acp po32 n1, vbg vvn, vvz xx p-acp px32 p-acp p-acp np1;
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41
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909
for therein the Church resembles the Rose of the common Field.
for therein the Church resembles the Rose of the Common Field.
c-acp av dt n1 vvz dt vvd pp-f dt j n1.
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910
Secondly, the Rose of the Field is not inclosed to a few, as the garden Rose is, but lyes open to all;
Secondly, the Rose of the Field is not enclosed to a few, as the garden Rose is, but lies open to all;
ord, dt vvd pp-f dt n1 vbz xx vvn p-acp dt d, c-acp dt n1 vvd vbz, cc-acp vvz j p-acp d;
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42
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911
so the Church is not inclosed in some narrow nooke or corner, but is spread through the World,
so the Church is not enclosed in Some narrow nook or corner, but is spread through the World,
av dt n1 vbz xx vvn p-acp d j n1 cc n1, cc-acp vbz vvn p-acp dt n1,
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912
and lyes open to receive all.
and lies open to receive all.
cc vvz j pc-acp vvi d.
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42
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913
Before Christ, Israel was Gods peculiar people, the nation that hee had chosen to set his name there, to them hee gave his word, with them hee made his covenant,
Before christ, Israel was God's peculiar people, the Nation that he had chosen to Set his name there, to them he gave his word, with them he made his Covenant,
p-acp np1, np1 vbds npg1 j n1, dt n1 cst pns31 vhd vvn pc-acp vvi po31 n1 a-acp, p-acp pno32 pns31 vvd po31 n1, p-acp pno32 pns31 vvd po31 n1,
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914
and shewed them the presence of his god-head.
and showed them the presence of his godhead.
cc vvd pno32 dt n1 pp-f po31 n1.
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915
He dealt not so with other nations, neither had the heathen the knowledge of his waies.
He dealt not so with other Nations, neither had the heathen the knowledge of his ways.
pns31 vvd xx av p-acp j-jn n2, dx vhd dt j-jn dt n1 pp-f po31 n2.
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916
So that then Iacob was the man that prevayled with God, and his posterity, the onely Israel that saw him.
So that then Iacob was the man that prevailed with God, and his posterity, the only Israel that saw him.
av cst av np1 vbds dt n1 cst vvd p-acp np1, cc po31 n1, dt j np1 cst vvd pno31.
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42
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917
He suffered other nations to sit in darknes, and in the shadow of death. Then Israel was the Lords Son that was his darling, others were strangers.
He suffered other Nations to fit in darkness, and in the shadow of death. Then Israel was the lords Son that was his darling, Others were Strangers.
pns31 vvd j-jn n2 pc-acp vvi p-acp n1, cc p-acp dt n1 pp-f n1. av np1 vbds dt ng1 n1 cst vbds po31 j-jn, n2-jn vbdr n2.
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918
Israel was received into his care and protection, others were left to their owne blindnes:Israel was received into his care and protection, Others were left to their own blindness:
np1 vbds vvn p-acp po31 n1 cc n1, n2-jn vbdr vvn p-acp po32 d n1:
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919
Israel was honoured with the presence of God, others were excluded from coming nigh him, in a word there was a generall darknes over all the Land of Aegypt, among the Gentiles: but in the Land of Goshen among the Israelites there was light. Israel was honoured with the presence of God, Others were excluded from coming High him, in a word there was a general darkness over all the Land of Egypt, among the Gentiles: but in the Land of Goshen among the Israelites there was Light.
np1 vbds vvn p-acp dt n1 pp-f np1, n2-jn vbdr vvn p-acp vvg av-j pno31, p-acp dt n1 a-acp vbds dt j n1 p-acp d dt n1 pp-f np1, p-acp dt np1: cc-acp p-acp dt n1 pp-f np1 p-acp dt np1 a-acp vbds j.
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920
But since Christ the mercy of God was no longer inclosed within the narrow confines of Iewry, but the glorious light of the Gospell shined through the World.
But since christ the mercy of God was no longer enclosed within the narrow confines of Iewry, but the glorious Light of the Gospel shined through the World.
cc-acp c-acp np1 dt n1 pp-f np1 vbds av-dx av-jc vvn p-acp dt j n2 pp-f np1, p-acp dt j n1 pp-f dt n1 vvd p-acp dt n1.
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921
Before Christ the Church was a garden inclosed, a spring shut up, a Fountaine sealed, but now she is the Rose of the common Feild.
Before christ the Church was a garden enclosed, a spring shut up, a Fountain sealed, but now she is the Rose of the Common Field.
p-acp np1 dt n1 vbds dt n1 vvn, dt n1 vvd a-acp, dt n1 vvd, cc-acp av pns31 vbz dt vvd pp-f dt j n1.
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922
The Kingdome of heaven, is likened unto a man, which sowed good seed in his Field.
The Kingdom of heaven, is likened unto a man, which sowed good seed in his Field.
dt n1 pp-f n1, vbz vvn p-acp dt n1, r-crq vvd j n1 p-acp po31 n1.
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923
The Church is the Field, the seed is the word, and the Gospell shall be preached through the World .
The Church is the Field, the seed is the word, and the Gospel shall be preached through the World.
dt n1 vbz dt n1, dt n1 vbz dt n1, cc dt n1 vmb vbi vvn p-acp dt n1.
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924
And to this purpose the Church is called Catholique Catholica, id est, per totum orbem diffusa, saith Saint August. because it is spread through the World.
And to this purpose the Church is called Catholic Catholica, id est, per totum orbem diffusa, Says Saint August. Because it is spread through the World.
cc p-acp d n1 dt n1 vbz vvn jp fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la, vvz n1 np1. c-acp pn31 vbz vvn p-acp dt n1.
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925
And so the Epistles of S. Iames, S. Peter, S. Iohn, and S. Iude, are called Catholique, because , they are written not to a particuler person,
And so the Epistles of S. James, S. Peter, S. John, and S. Iude, Are called Catholic, Because, they Are written not to a particular person,
cc av dt n2 pp-f n1 np1, np1 np1, np1 np1, cc np1 np1, vbr vvn jp, p-acp, pns32 vbr vvn xx p-acp dt j n1,
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926
as to Timothy, &c. or to a particular Church as to the Romans, &c. but either to all the Iewes every where,
as to Timothy, etc. or to a particular Church as to the Roman, etc. but either to all the Iewes every where,
c-acp pc-acp np1, av cc p-acp dt j n1 c-acp p-acp dt njp2, av p-acp d p-acp d dt npg1 d c-crq,
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927
or to all the Christians in the World.
or to all the Christians in the World.
cc p-acp d dt njpg2 p-acp dt n1.
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928
And to this purpose also the Apostle calls , the Church NONLATINALPHABET Conventus vniversalis, the generall assembly, to shew the Universality of it. The Apostle S. Peter affirmes .
And to this purpose also the Apostle calls, the Church Conventus Universalis, the general assembly, to show the Universality of it. The Apostle S. Peter affirms.
cc p-acp d n1 av dt n1 vvz, dt n1 fw-la fw-la, dt j n1, pc-acp vvi dt n1 pp-f pn31. dt n1 np1 np1 vvz.
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929
Of a truth that God is no respecter of persons, but in every nation, hee that feareth him,
Of a truth that God is no respecter of Persons, but in every Nation, he that fears him,
pp-f dt n1 cst np1 vbz dx n1 pp-f n2, cc-acp p-acp d n1, pns31 cst vvz pno31,
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930
and worketh righteousnes, is accepted with him.
and works righteousness, is accepted with him.
cc vvz n1, vbz vvn p-acp pno31.
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931
Though the Church bee but one, yet it lyes open to all that will come unto it.
Though the Church be but one, yet it lies open to all that will come unto it.
cs dt n1 vbb p-acp crd, av pn31 vvz j p-acp d cst vmb vvi p-acp pn31.
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932
Vnus est Christus, per quem omnis gens omnisque lingua fide & confessione unita est saith Ignatius , there is but one Christ (and one Church) by whom (and in whom) all nations, and tongues are knit together. Vnus est Christus, per Whom omnis gens omnisque lingua fide & Confessi unita est Says Ignatius, there is but one christ (and one Church) by whom (and in whom) all Nations, and tongues Are knit together.
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la cc n1 fw-la fw-la vvz np1, pc-acp vbz cc-acp crd np1 (cc crd n1) p-acp ro-crq (cc p-acp r-crq) d n2, cc n2 vbr vvn av.
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933
Quid enim est Ecclesia aliud, quam congregatio fidelium in unitate fidei advnita saith Oecolampadius What else is the Church of God, Quid enim est Ecclesia Aliud, quam Congregation Fidelium in unitate fidei advnita Says Oecolampadius What Else is the Church of God,
fw-la fw-la fw-la np1 vvn, fw-la fw-la fw-la p-acp fw-la fw-la fw-la vvz np1 q-crq av vbz dt n1 pp-f np1,
(6) lecture (DIV1)
42
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934
but the congregation of faithfull people (spread through the World) knit together in the vnity of faith:
but the congregation of faithful people (spread through the World) knit together in the unity of faith:
cc-acp dt n1 pp-f j n1 (vvn p-acp dt n1) vvb av p-acp dt n1 pp-f n1:
(6) lecture (DIV1)
42
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935
the Church is spread every where through the World; and admits any persons in the World into her bosome.
the Church is spread every where through the World; and admits any Persons in the World into her bosom.
dt n1 vbz vvn d c-crq p-acp dt n1; cc vvz d n2 p-acp dt n1 p-acp po31 n1.
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42
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936
And therefore the Church is not to bee tyed to Rome, or any one particuler place, Rome may with no better reason be sayd to bee the Catholique Church,
And Therefore the Church is not to be tied to Room, or any one particular place, Room may with no better reason be said to be the Catholic Church,
cc av dt n1 vbz xx pc-acp vbi vvn p-acp vvi, cc d crd j n1, vvb vmb p-acp dx jc n1 vbi vvn pc-acp vbi dt jp n1,
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42
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937
then the head may bee sayd to be the whole body:
then the head may be said to be the Whole body:
cs dt n1 vmb vbi vvn pc-acp vbi dt j-jn n1:
(6) lecture (DIV1)
42
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938
for if it bee a true Church, yet it is but a part of the Church Catholique, and not the whole.
for if it be a true Church, yet it is but a part of the Church Catholic, and not the Whole.
c-acp cs pn31 vbb dt j n1, av pn31 vbz p-acp dt n1 pp-f dt n1 jp, cc xx dt j-jn.
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42
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939
And to say the Catholique Church of Rome, is all one, as if I should say the catholique Church of Canterbury, or of London, or a particular universall Church, which how harsh it sounds the most simple may easily understand.
And to say the Catholic Church of Rome, is all one, as if I should say the catholic Church of Canterbury, or of London, or a particular universal Church, which how harsh it sounds the most simple may Easily understand.
cc pc-acp vvi dt jp n1 pp-f np1, vbz d pi, c-acp cs pns11 vmd vvi dt jp n1 pp-f np1, cc pp-f np1, cc dt j j n1, r-crq c-crq j pn31 vvz dt av-ds j vmb av-j vvi.
(6) lecture (DIV1)
42
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940
After this I beheld saith S. Iohn , and loe, a great multitude which no man could number of all nations,
After this I beheld Says S. John, and lo, a great multitude which no man could number of all Nations,
p-acp d pns11 vvd vvz n1 np1, cc uh, dt j n1 r-crq dx n1 vmd vvi pp-f d n2,
(6) lecture (DIV1)
42
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941
and kindred, and people, and tongues, stood before the Throne, and before the Lambe, cloathed with white Robes, and palmes in their hands. and kindred, and people, and tongues, stood before the Throne, and before the Lamb, clothed with white Robes, and palms in their hands.
cc n1, cc n1, cc n2, vvd p-acp dt n1, cc p-acp dt n1, vvn p-acp j-jn n2, cc n2 p-acp po32 n2.
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42
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942
The Church is collected out of all nations.
The Church is collected out of all Nations.
dt n1 vbz vvn av pp-f d n2.
(6) lecture (DIV1)
42
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943
Aceipit Ecclesia omni tempore volentes credere nemini prorsus occludit se huc festinanti, sed liberum & licitum est volentibus quolibet tempore, nullo impediente, ad lucem veritatis adduci saith S. Cyrill v. The Church receaveth all that will beleeve at all times, shee is shut to none that come unto her, Aceipit Ecclesia omni tempore volentes Believe Nobody prorsus occludit se huc festinanti, sed liberum & licitum est volentibus quolibet tempore, nullo impediente, ad lucem veritatis Adduci Says S. Cyril v. The Church receiveth all that will believe At all times, she is shut to none that come unto her,
fw-la np1 fw-la fw-la n2 fw-la fw-la fw-la n1 fw-la fw-la fw-la, fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la, n1 j, fw-la fw-la fw-la fw-la vvz n1 np1 n1 dt n1 vvz d cst vmb vvi p-acp d n2, pns31 vbz vvn p-acp pi cst vvb p-acp pno31,
(6) lecture (DIV1)
42
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944
but it is free and lawfull to all that will (there is none to hinder them) to come to the knowledge of the truth.
but it is free and lawful to all that will (there is none to hinder them) to come to the knowledge of the truth.
cc-acp pn31 vbz j cc j p-acp d cst vmb (pc-acp vbz pix pc-acp vvi pno32) p-acp vvi p-acp dt n1 pp-f dt n1.
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42
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945
And therefore if thou hast no benefit by this Rose, if thou art no member of the Church blame thy selfe,
And Therefore if thou hast no benefit by this Rose, if thou art no member of the Church blame thy self,
cc av cs pns21 vh2 dx n1 p-acp d vvd, cs pns21 vb2r dx n1 pp-f dt n1 vvb po21 n1,
(6) lecture (DIV1)
42
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946
for shee is not the inclosed Rose of the Garden, but the Rose of the common Field.
for she is not the enclosed Rose of the Garden, but the Rose of the Common Field.
c-acp pns31 vbz xx dt vvn vvd pp-f dt n1, cc-acp dt vvd pp-f dt j n1.
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42
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947
Thirdly, the Rose of the Field is for profit, as well as pleasure, and is healthfull in many medicines:
Thirdly, the Rose of the Field is for profit, as well as pleasure, and is healthful in many medicines:
ord, dt vvd pp-f dt n1 vbz p-acp n1, c-acp av c-acp n1, cc vbz j p-acp d n2:
(6) lecture (DIV1)
43
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948
so the Church is profitable, and healthfull to her members.
so the Church is profitable, and healthful to her members.
av dt n1 vbz j, cc j p-acp po31 n2.
(6) lecture (DIV1)
43
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949
Shee restores health to her members by monitions and admonitions, strengthning them that are sound by wholesome Doctrine,
Shee restores health to her members by monitions and admonitions, strengthening them that Are found by wholesome Doctrine,
np1 vvz n1 p-acp po31 n2 p-acp n2 cc n2, vvg pno32 cst vbr j p-acp j n1,
(6) lecture (DIV1)
43
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950
and restoring them that are sicke by good discipline. But if any member be past cure then.
and restoring them that Are sick by good discipline. But if any member be passed cure then.
cc vvg pno32 cst vbr j p-acp j n1. p-acp cs d n1 vbi vvn n1 av.
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43
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951
Immedicabile vulnus Ense redendū est, ne pars sincera trahatur. Then shee cuts it off by the spirituall sword of Excommunication. Immedicabile Wound Ense redendun est, ne pars Sincere trahatur. Then she cuts it off by the spiritual sword of Excommunication.
fw-la fw-la zz n1 fw-la, fw-fr fw-la fw-la fw-la. av pns31 vvz pn31 a-acp p-acp dt j n1 pp-f n1.
(6) lecture (DIV1)
43
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952
Those that are in the barren Wildernes, without the pale of the Church are miserable, there is mors in olla, death is in their pot,
Those that Are in the barren Wilderness, without the pale of the Church Are miserable, there is mors in olla, death is in their pot,
d cst vbr p-acp dt j n1, p-acp dt j pp-f dt n1 vbr j, pc-acp vbz fw-la p-acp fw-es, n1 vbz p-acp po32 n1,
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44
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953
but those that are within the pale of the Church in that fruitfull Field, are happy, there is health in her bosome.
but those that Are within the pale of the Church in that fruitful Field, Are happy, there is health in her bosom.
cc-acp d cst vbr p-acp dt j pp-f dt n1 p-acp d j n1, vbr j, pc-acp vbz n1 p-acp po31 n1.
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44
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954
The Church of God is the House of God , the Pillar and ground of truth.
The Church of God is the House of God, the Pillar and ground of truth.
dt n1 pp-f np1 vbz dt n1 pp-f np1, dt n1 cc n1 pp-f n1.
(6) lecture (DIV1)
44
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955
And shee is very profitable unto her members, Extra Ecclesiam nulla salus, is a common saying among the fathers, without the Church there is no salvation.
And she is very profitable unto her members, Extra Church nulla salus, is a Common saying among the Father's, without the Church there is no salvation.
cc pns31 vbz av j p-acp po31 n2, fw-la fw-la fw-la fw-la, vbz dt j n-vvg p-acp dt n2, p-acp dt n1 pc-acp vbz dx n1.
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44
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956
Without the Church they cannot attayne unto the right of adoption, whereby they that live faithfully, are made actually the children of GOD.
Without the Church they cannot attain unto the right of adoption, whereby they that live faithfully, Are made actually the children of GOD.
p-acp dt n1 pns32 vmbx vvi p-acp dt n-jn pp-f n1, c-crq pns32 cst vvb av-j, vbr vvn av-j dt n2 pp-f np1.
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44
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957
They that continue in the Ship of the Church are secure , though the Sea make a noyse,
They that continue in the Ship of the Church Are secure, though the Sea make a noise,
pns32 cst vvb p-acp dt n1 pp-f dt n1 vbr j, cs dt n1 vvb dt n1,
(6) lecture (DIV1)
44
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958
and stormes arise, but hee that utterly forsakes the Ship of the Church, and swims either in the cockboate of heresies,
and storms arise, but he that utterly forsakes the Ship of the Church, and swims either in the cockboat of heresies,
cc n2 vvb, cc-acp pns31 cst av-j vvz dt n1 pp-f dt n1, cc vvz d p-acp dt n1 pp-f n2,
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44
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959
or upon the windy bladders of his owne conceipt, shall never touch the land of the living.
or upon the windy bladders of his own conceit, shall never touch the land of the living.
cc p-acp dt j n2 pp-f po31 d n1, vmb av-x vvi dt n1 pp-f dt n-vvg.
(6) lecture (DIV1)
44
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960
Those that are out of the, Church have not the communion and interest of the members with the head,
Those that Are out of thee, Church have not the communion and Interest of the members with the head,
d cst vbr av pp-f pno32, n1 vhb xx dt n1 cc n1 pp-f dt n2 p-acp dt n1,
(6) lecture (DIV1)
44
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961
and being no part of his body how can they lay claime to his benefits? or challenge right to the Kingdome of heaven.
and being no part of his body how can they lay claim to his benefits? or challenge right to the Kingdom of heaven.
cc vbg dx n1 pp-f po31 n1 c-crq vmb pns32 vvi n1 p-acp po31 n2? cc vvb j-jn p-acp dt n1 pp-f n1.
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44
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962
And to this purpose heaven is called the inheritance of them which are sanctifyed by faith in CHRIST.
And to this purpose heaven is called the inheritance of them which Are sanctified by faith in CHRIST.
cc p-acp d n1 n1 vbz vvn dt n1 pp-f pno32 r-crq vbr vvn p-acp n1 p-acp np1.
(6) lecture (DIV1)
44
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963
Nothing now remaines to be spoken of at this time, but onely that every one fill his pitcher with this water,
Nothing now remains to be spoken of At this time, but only that every one fill his pitcher with this water,
np1 av vvz pc-acp vbi vvn pp-f p-acp d n1, cc-acp av-j cst d crd vvi po31 n1 p-acp d n1,
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45
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964
and carry it home for his owne use; which that wee may doe; I shall briefly apply.
and carry it home for his own use; which that we may do; I shall briefly apply.
cc vvi pn31 av-an p-acp po31 d n1; r-crq cst pns12 vmb vdi; pns11 vmb av-j vvi.
(6) lecture (DIV1)
45
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965
First, in that the Church is the red Rose by persecution, every one should learne patience in his affliction.
First, in that the Church is the read Rose by persecution, every one should Learn patience in his affliction.
ord, p-acp d dt n1 vbz dt j-jn vvd p-acp n1, d crd vmd vvi n1 p-acp po31 n1.
(6) lecture (DIV1)
45
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966
Remember the sufferings of Christ, wee doe but sup of that Cup which hee dranke quite off.
remember the sufferings of christ, we do but sup of that Cup which he drank quite off.
np1 dt n2 pp-f np1, pns12 vdb p-acp vvi pp-f d n1 r-crq pns31 vvd av a-acp.
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45
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967
Nihil est quod non aequanimiter tolleretur, si passio Christi in memoriam revocetur. Nihil est quod non aequanimiter tolleretur, si passio Christ in memoriam revocetur.
fw-la fw-la fw-la fw-fr n1 fw-la, fw-la fw-la fw-la p-acp fw-la fw-la.
(6) lecture (DIV1)
45
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968
There is no affliction so great, no crosse so grievous that will not easily be borne by us, There is no affliction so great, no cross so grievous that will not Easily be born by us,
pc-acp vbz dx n1 av j, dx n1 av j cst vmb xx av-j vbi vvn p-acp pno12,
(6) lecture (DIV1)
45
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969
if wee doe rememberthe sufferings of Christ:
if we do rememberthe sufferings of christ:
cs pns12 vdb n1 n2 pp-f np1:
(6) lecture (DIV1)
45
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970
And therefore Vniversa pro eo sustine, qui prius pro te Majora sustinuit saith St. Bernard suffer some persecution for his sake, that suffered more for thine.
And Therefore Vniversa Pro eo Sustain, qui prius Pro te Marjoram Sustinuit Says Saint Bernard suffer Some persecution for his sake, that suffered more for thine.
cc av fw-la fw-la fw-la fw-fr, fw-fr fw-la fw-la fw-la n1 fw-fr vvz n1 np1 vvi d n1 p-acp po31 n1, cst vvd av-dc p-acp png21.
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971
Secondly, let us labour for our Renovation that our newnes of life may send forth a sweet savour in our conversation.
Secondly, let us labour for our Renovation that our newness of life may send forth a sweet savour in our Conversation.
ord, vvb pno12 vvi p-acp po12 n1 cst po12 n1 pp-f n1 vmb vvi av dt j n1 p-acp po12 n1.
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45
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972
Thirdly, in that the Church and the members thereof shall rise from the dead: it affords matter of our consolation:
Thirdly, in that the Church and the members thereof shall rise from the dead: it affords matter of our consolation:
ord, p-acp d dt n1 cc dt n2 av vmb vvi p-acp dt j: pn31 vvz n1 pp-f po12 n1:
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973
For so the Prophet David speakes Therefore my heart is glad, and my glory rejoyceth, my flesh also shall rest in hope:
For so the Prophet David speaks Therefore my heart is glad, and my glory Rejoiceth, my Flesh also shall rest in hope:
c-acp av dt n1 np1 vvz av po11 n1 vbz j, cc po11 n1 vvz, po11 n1 av vmb vvi p-acp n1:
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974
for thou wilt not leave my soule in hell, neither wilt thou suffer thy holy one to see corruption. for thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption.
c-acp pns21 vm2 xx vvi po11 n1 p-acp n1, dx vm2 pns21 vvi po21 j pi pc-acp vvi n1.
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45
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975
Fourthly, seeing the Church is of Gods owne plantation, let us looke to our fructification.
Fourthly, seeing the Church is of God's own plantation, let us look to our fructification.
ord, vvg dt n1 vbz pp-f ng1 d n1, vvb pno12 vvi p-acp po12 n1.
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976
Our Saviour putteth forth the parable of the Figge tree to us A certaine man had a Figge Tree in his Vineyard,
Our Saviour putteth forth the parable of the Fig tree to us A certain man had a Fig Tree in his Vineyard,
po12 n1 vvz av dt n1 pp-f dt n1 n1 p-acp pno12 dt j n1 vhd dt n1 n1 p-acp po31 n1,
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977
and hee came and sought fruit thereon three Yeares: Every one of us is a Tree planted in the Vineyard of the Church:and he Come and sought fruit thereon three years: Every one of us is a Tree planted in the Vineyard of the Church:
cc pns31 vvd cc vvd n1 av crd n2: d crd pp-f pno12 vbz dt n1 vvn p-acp dt n1 pp-f dt n1:
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978
God hath expected fruit of us three Yeares, in generall of the whole Kingdome, under the Raignes of our most gracious Soveraignes, Queene Elizabeth, King Iames, and King Charles; in particular of every private persons, the three ages of mans life, infancy, youth, old age:
God hath expected fruit of us three years, in general of the Whole Kingdom, under the Reigns of our most gracious Sovereigns, Queen Elizabeth, King James, and King Charles; in particular of every private Persons, the three ages of men life, infancy, youth, old age:
np1 vhz vvn n1 pp-f pno12 crd n2, p-acp n1 pp-f dt j-jn n1, p-acp dt vvz pp-f po12 av-ds j n2-jn, n1 np1, n1 np1, cc n1 np1; p-acp j pp-f d j n2, dt crd n2 pp-f ng1 n1, n1, n1, j n1:
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979
let not us give him the bark of an outward profession onely, nor the leaves of good works,
let not us give him the bark of an outward profession only, nor the leaves of good works,
vvb xx pno12 vvi pno31 dt n1 pp-f dt j n1 av-j, ccx dt n2 pp-f j n2,
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980
but the fruit of good workes.
but the fruit of good works.
cc-acp dt n1 pp-f j n2.
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981
Lastly, seeing the Church is open to all commers, let every one of us labour to be of that corporation, that we may bee partakers of all the benefits that accrew thereby,
Lastly, seeing the Church is open to all comers, let every one of us labour to be of that corporation, that we may be partakers of all the benefits that accrue thereby,
ord, vvg dt n1 vbz j p-acp d n2, vvb d crd pp-f pno12 vvi pc-acp vbi pp-f d n1, cst pns12 vmb vbi n2 pp-f d dt n2 cst vvb av,
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982
and that being members of the Church militant, we may reigne with the Church triumphant. Which God grant unto us all for Iesus Christs sake.
and that being members of the Church militant, we may Reign with the Church triumphant. Which God grant unto us all for Iesus Christ sake.
cc cst vbg n2 pp-f dt n1 j, pns12 vmb vvi p-acp dt n1 j. r-crq np1 vvb p-acp pno12 d p-acp np1 npg1 n1.
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983
To whom with the Father and the holy Ghost, three persons and one God, be al honour,
To whom with the Father and the holy Ghost, three Persons and one God, be all honour,
p-acp ro-crq p-acp dt n1 cc dt j n1, crd n2 cc crd np1, vbb d n1,
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984
and praise, now and for ever. Amen.and praise, now and for ever. Amen.
cc n1, av cc p-acp av. uh-n.
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985
THE ROSE AND LILY. SOLOMONS SONG. 2.1. J am the Rose of Sharon, and the Lily of the vallyes.
THE ROSE AND LILY. SOLOMONS SONG. 2.1. J am the Rose of Sharon, and the Lily of the valleys.
dt n1 cc n1. np1 n1. crd. pns11 vbm dt vvd pp-f np1, cc dt n1 pp-f dt n2.
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986
WHat S. Ierome sayes of the Catholique Epistles, of S. Peter, S. James, S. John, and S. Jude. Breves esse pariter & longas, that they are both short and long,
WHat S. Jerome Says of the Catholic Epistles, of S. Peter, S. James, S. John, and S. U^de. Breves esse pariter & longas, that they Are both short and long,
q-crq n1 np1 vvz pp-f dt jp n2, pp-f n1 np1, np1 np1, np1 np1, cc np1 np1. np1 fw-la fw-la cc fw-la, cst pns32 vbr av-d j cc av-j,
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987
so may I say of this Text, it is short in words, but long in matter.
so may I say of this Text, it is short in words, but long in matter.
av vmb pns11 vvb pp-f d n1, pn31 vbz j p-acp n2, cc-acp av-j p-acp n1.
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988
And what S. Austin sayes , of the fourescore and seaventh Psalme. Brevis est numero verborum, magnus pondere sententiarum, that it is short in regard of the number of the words, long in respect of the weightines of the matter:
And what S. Austin Says, of the fourescore and Seventh Psalm. Brevis est numero verborum, magnus ponder sententiarum, that it is short in regard of the number of the words, long in respect of the weightiness of the matter:
cc q-crq n1 np1 vvz, pp-f dt crd cc ord n1. fw-la fw-la fw-it fw-la, fw-la vvb fw-la, cst pn31 vbz j p-acp n1 pp-f dt n1 pp-f dt n2, av-j p-acp n1 pp-f dt n1 pp-f dt n1:
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989
so may I say of this Text, it is a short sentence, but full of sence conteyning matter for (almost) as many Sermons as it conteynes words.
so may I say of this Text, it is a short sentence, but full of sense containing matter for (almost) as many Sermons as it contains words.
av vmb pns11 vvb pp-f d n1, pn31 vbz dt j n1, cc-acp j pp-f n1 vvg n1 p-acp (av) p-acp d n2 c-acp pn31 vvz n2.
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990
It being but five words in the Originall, yet is the subject of foure Sermons. Three of them have been delivered formerly,
It being but five words in the Original, yet is the Subject of foure Sermons. Three of them have been Delivered formerly,
pn31 vbg p-acp crd n2 p-acp dt j-jn, av vbz dt n-jn pp-f crd n2. crd pp-f pno32 vhb vbn vvn av-j,
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991
and now the fourth, (the same assistance strengthing, and the same patience expecting) is to be prosecuted, in shewing you wherein the Church resembles the Lily of the Valleys.
and now the fourth, (the same assistance strengthing, and the same patience expecting) is to be prosecuted, in showing you wherein the Church resembles the Lily of the Valleys.
cc av dt ord, (dt d n1 vvg, cc dt d n1 vvg) vbz pc-acp vbi vvd, p-acp vvg pn22 c-crq dt n1 vvz dt n1 pp-f dt n2.
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992
First, the Lily is open toward heaven but close and shut toward earth, so the members of the Church must have their affections open on things above.
First, the Lily is open towards heaven but close and shut towards earth, so the members of the Church must have their affections open on things above.
ord, dt n1 vbz j p-acp n1 p-acp j cc vvi p-acp n1, av dt n2 pp-f dt n1 vmb vhi po32 n2 j p-acp n2 a-acp.
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993
Secondly, the leaves of the Lily extend outwards and bend downwards, a fit embleme of the Churches charitie.
Secondly, the leaves of the Lily extend outward and bend downwards, a fit emblem of the Churches charity.
ord, dt n2 pp-f dt n1 vvb av-j cc vvb av-j, dt j n1 pp-f dt ng1 n1.
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994
Thirdly, the Lily is white, which signifies the Churches innocency.
Thirdly, the Lily is white, which signifies the Churches innocency.
ord, dt n1 vbz j-jn, r-crq vvz dt ng1 n1.
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995
Fourthly, the Lily growes among Thornes, and in the Church there is a commixtion of good and bad, in these respects the Church (also) resembles the Lily of the Valleyes.
Fourthly, the Lily grows among Thorns, and in the Church there is a commixtion of good and bad, in these respects the Church (also) resembles the Lily of the Valleys.
ord, dt n1 vvz p-acp n2, cc p-acp dt n1 pc-acp vbz dt n1 pp-f j cc j, p-acp d n2 dt n1 (av) vvz dt n1 pp-f dt n2.
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996
First, the Flower of the Lily is lifted upward, and spreades toward heaven, but toward the earth it is close,
First, the Flower of the Lily is lifted upward, and spreads towards heaven, but towards the earth it is close,
ord, dt n1 pp-f dt n1 vbz vvn av-j, cc vvz p-acp n1, cc-acp p-acp dt n1 pn31 vbz j,
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997
and shut, whence the Church and the members thereof, may learne a sursum corda, to lift up their hearts and to open them towards heaven,
and shut, whence the Church and the members thereof, may Learn a Sursum Corda, to lift up their hearts and to open them towards heaven,
cc vvn, c-crq dt n1 cc dt n2 av, vmb vvi dt fw-la fw-la, pc-acp vvi a-acp po32 n2 cc pc-acp vvi pno32 p-acp n1,
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998
but to keepe them close shut toward earth, and earthly things. Wee read in the Law , That those creatures, which crept on their bellyes, were uncleane,
but to keep them close shut towards earth, and earthly things. we read in the Law, That those creatures, which crept on their bellies, were unclean,
cc-acp pc-acp vvi pno32 av-j vvn p-acp n1, cc j n2. pns12 vvb p-acp dt n1, cst d n2, r-crq vvd p-acp po32 n2, vbdr j,
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999
so under the Gospell, those men that have their bellies, their affections, creeping on the earth are uncleane.
so under the Gospel, those men that have their bellies, their affections, creeping on the earth Are unclean.
av p-acp dt n1, d n2 cst vhb po32 n2, po32 n2, vvg p-acp dt n1 vbr j.
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1000
Si delectat te mundus, semper vis esse immundus, si autem non te delectat mundus, jam tu es mundus saith S. Austin , Si delectat te World, semper vis esse Impure, si autem non te delectat World, jam tu es World Says S. Austin,
fw-mi fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la, fw-la fw-la fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la vvz n1 np1,
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1001
If the World delight thee, then thou art still a worldling, and uncleane, but if the World delight thee not,
If the World delight thee, then thou art still a worldling, and unclean, but if the World delight thee not,
cs dt n1 vvb pno21, cs pns21 vb2r av dt n1, cc j, cc-acp cs dt n1 vvb pno21 xx,
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1002
then art thou chosen out of the World, and art cleane.
then art thou chosen out of the World, and art clean.
av vb2r pns21 vvn av pp-f dt n1, cc n1 av-j.
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1003
Man is called NONLATINALPHABET in Greeke, NONLATINALPHABET from looking upward, his name may put him in mind of his nature,
Man is called in Greek, from looking upward, his name may put him in mind of his nature,
n1 vbz vvn p-acp jp, p-acp vvg av-j, po31 n1 vmb vvi pno31 p-acp n1 pp-f po31 n1,
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1004
and duty, to looke upward, and to contemplate on heavenly things.
and duty, to look upward, and to contemplate on heavenly things.
cc n1, pc-acp vvi av-j, cc pc-acp vvi p-acp j n2.
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1005
And whereas all other creatures looke downward toward the earth the place from whence they were taken.
And whereas all other creatures look downward towards the earth the place from whence they were taken.
cc cs d j-jn n2 vvb av-j p-acp dt n1 dt n1 p-acp c-crq pns32 vbdr vvn.
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1006
Os homini sublime dedit, coelumque Videre Iussit, & erectos ad sidera tallere vultus.
Os Homini sublime dedit, coelumque To see Iussit, & Erectos ad sidera tallere vultus.
fw-la fw-la j fw-la, fw-la np1 fw-la, cc fw-la fw-la fw-la fw-la fw-la.
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1007
Saith the Poet man hath his countenance erected toward heaven, to looke up to that place to which hee should aspire.
Says the Poet man hath his countenance erected towards heaven, to look up to that place to which he should aspire.
vvz dt n1 n1 vhz po31 n1 vvn p-acp n1, pc-acp vvi a-acp p-acp d n1 p-acp r-crq pns31 vmd vvi.
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1008
God made not man crooked (but upright) for who can streighten that which hee hath made crooked? but man boweth downe himselfe by his owne inventions,
God made not man crooked (but upright) for who can straighten that which he hath made crooked? but man boweth down himself by his own Inventions,
np1 vvd xx n1 j (cc-acp av-j) p-acp r-crq vmb vvi d r-crq pns31 vhz vvn j? cc-acp n1 vvz p-acp px31 p-acp po31 d n2,
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1009
and makes himselfe like that woman in the Gospell , which was so bowed together that shee could in no wise lift up her selfe.
and makes himself like that woman in the Gospel, which was so bowed together that she could in no wise lift up her self.
cc vvz px31 j cst n1 p-acp dt n1, r-crq vbds av vvn av cst pns31 vmd p-acp dx n1 vvi a-acp po31 n1.
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1010
But as the eye is placed in the head to looke upward, so is the heart in the body open to contemplate on heavenly things:
But as the eye is placed in the head to look upward, so is the heart in the body open to contemplate on heavenly things:
cc-acp c-acp dt n1 vbz vvn p-acp dt n1 pc-acp vvi av-j, av vbz dt n1 p-acp dt n1 j pc-acp vvi p-acp j n2:
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1011
For if you looke into an Anatomy, you shall see that the heart is broad above and narrow below, signifying it should bee open toward Heaven but contracted toward the things of this life.
For if you look into an Anatomy, you shall see that the heart is broad above and narrow below, signifying it should be open towards Heaven but contracted towards the things of this life.
c-acp cs pn22 vvb p-acp dt n1, pn22 vmb vvi cst dt n1 vbz j p-acp cc j a-acp, vvg pn31 vmd vbi j p-acp n1 cc-acp vvn p-acp dt n2 pp-f d n1.
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1012
The windowes of our spirituall temples, our bodyes must be built like the windowes of Solomons Temple at Hierusalem, broad without, toward Heaven, and narrow within:
The windows of our spiritual Temples, our bodies must be built like the windows of Solomons Temple At Jerusalem, broad without, towards Heaven, and narrow within:
dt n2 pp-f po12 j n2, po12 n2 vmb vbi vvn av-j dt n2 pp-f np1 n1 p-acp np1, j p-acp, p-acp n1, cc j p-acp:
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1013
But such is the nature and disposition of the sonnes of Adam, that Maryes choyce cannot content them, that Vnum necessarium, that one thing that is needfull, to sit and heare Christ and to be busied about heavenly things,
But such is the nature and disposition of the Sons of Adam, that Maryes choice cannot content them, that One Necessary, that one thing that is needful, to fit and hear christ and to be busied about heavenly things,
cc-acp d vbz dt n1 cc n1 pp-f dt n2 pp-f np1, cst np1 n1 vmbx vvi pno32, cst fw-la fw-la, d crd n1 cst vbz j, pc-acp vvi cc vvi np1 cc pc-acp vbi vvn p-acp j n2,
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1014
but with Martha wee are too much cumbred with earthly affaires:
but with Martha we Are too much cumbered with earthly affairs:
cc-acp p-acp np1 pns12 vbr av av-d vvn p-acp j n2:
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1015
we do not first seeke the kingdome of God and the righteousnesse thereof, as good Christians should doe,
we do not First seek the Kingdom of God and the righteousness thereof, as good Christians should do,
pns12 vdb xx ord vvb dt n1 pp-f np1 cc dt n1 av, c-acp j np1 vmd vdi,
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1016
but wee are carefull about earthly things as the Gentiles used to doe.
but we Are careful about earthly things as the Gentiles used to do.
cc-acp pns12 vbr j p-acp j n2 p-acp dt n2-j vvd pc-acp vdi.
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1017
Some writers make mention of some people that goe upon all foure, I feare there are many such people in England, that by grovelling upon earth and earthly things.
some writers make mention of Some people that go upon all foure, I Fear there Are many such people in England, that by groveling upon earth and earthly things.
d n2 vvb n1 pp-f d n1 cst vvb p-acp d crd, pns11 vvb pc-acp vbr d d n1 p-acp np1, cst p-acp vvg p-acp n1 cc j n2.
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1018
This is the Divells policy, who labours that dust should be our meat as it is the Serpents that we should bee not onely filii terrae, made of the earth as indeed we are,
This is the Devils policy, who labours that dust should be our meat as it is the Serpents that we should be not only Sons terrae, made of the earth as indeed we Are,
d vbz dt ng1 n1, r-crq vvz d n1 vmd vbi po12 n1 c-acp pn31 vbz dt ng1 cst pns12 vmd vbi xx j fw-la fw-la, vvn pp-f dt n1 c-acp av pns12 vbr,
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1019
but toti terrei altogether earthy, both in our minds and affections.
but Totius terrei altogether earthy, both in our minds and affections.
cc-acp fw-la fw-la av j, av-d p-acp po12 n2 cc n2.
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1020
But though man bee made in terra & exterra, non tamen ad terra, nee propter terram,
But though man be made in terra & exterra, non tamen ad terra, nee propter terram,
p-acp cs n1 vbi vvn p-acp fw-la cc fw-la, fw-fr fw-la fw-la fw-la, n1 fw-la fw-la,
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1021
sed ad coelum, & propter coelum, in the earth and of the earth, yet hee is not made to the earth nor for the earth but to Heaven and for Heaven.sed ad coelum, & propter coelum, in the earth and of the earth, yet he is not made to the earth nor for the earth but to Heaven and for Heaven.
fw-la fw-la fw-la, cc fw-la fw-la, p-acp dt n1 cc pp-f dt n1, av pns31 vbz xx vvn p-acp dt n1 ccx p-acp dt n1 cc-acp p-acp n1 cc p-acp n1.
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1022
Wherefore then lay you out your money for that which is no bread? Are wee not all strangers and pilgrims in this life? if we be not we shall never be Citizens in the life to come? And therefore as worldly,
Wherefore then lay you out your money for that which is no bred? are we not all Strangers and pilgrim's in this life? if we be not we shall never be Citizens in the life to come? And Therefore as worldly,
c-crq av vvb pn22 av po22 n1 p-acp d r-crq vbz dx n1? vbr pns12 xx d n2 cc n2 p-acp d n1? cs pns12 vbb xx pns12 vmb av-x vbi n2 p-acp dt n1 pc-acp vvi? cc av c-acp j,
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53
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1023
so spirituall pilgrims, must carry nothing, but things necessary.
so spiritual pilgrim's, must carry nothing, but things necessary.
av j n2, vmb vvi pix, cc-acp n2 j.
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1024
The Patriark Iacob in his journey to Padan Aran , desired onely bread to eate, and rayment to put on.
The Patriarch Iacob in his journey to padan Aran, desired only bred to eat, and raiment to put on.
dt n1 np1 p-acp po31 n1 p-acp np1 np1, vvd av-j n1 pc-acp vvi, cc n1 pc-acp vvi a-acp.
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1025
So Gods children in their journey towards Heaven, desire only a viaticum, sufficient to suffice them by the way.
So God's children in their journey towards Heaven, desire only a viaticum, sufficient to suffice them by the Way.
np1 npg1 n2 p-acp po32 n1 p-acp n1, vvb av-j dt fw-la, j pc-acp vvi pno32 p-acp dt n1.
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1026
The two things that hinder us in our journey towards Heaven, are sinne, and earthly superfluity (for it is as hard ,
The two things that hinder us in our journey towards Heaven, Are sin, and earthly superfluity (for it is as hard,
dt crd n2 cst vvb pno12 p-acp po12 n1 p-acp n1, vbr n1, cc j n1 (c-acp pn31 vbz a-acp j,
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1027
for a rich man to enter into the Kingdome of Heaven, as it is for a Camell to goe through the eye of an Needle) And therefore first let us disburthen our selves of sinne,
for a rich man to enter into the Kingdom of Heaven, as it is for a Camel to go through the eye of an Needle) And Therefore First let us disburthen our selves of sin,
p-acp dt j n1 pc-acp vvi p-acp dt n1 pp-f n1, c-acp pn31 vbz p-acp dt n1 pc-acp vvi p-acp dt n1 pp-f dt n1) cc av ord vvd pno12 vvi po12 n2 pp-f n1,
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53
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1028
and lay that burthen on Christ, and then disburthen our selves of earthly superfluity.
and lay that burden on christ, and then disburthen our selves of earthly superfluity.
cc vvd d n1 p-acp np1, cc av vvi po12 n2 pp-f j n1.
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1029
and cast that burthen on the poore, send our riches before us, that wee may the better follow after to Heaven.
and cast that burden on the poor, send our riches before us, that we may the better follow After to Heaven.
cc vvd d n1 p-acp dt j, vvb po12 n2 p-acp pno12, cst pns12 vmb dt av-jc vvi a-acp p-acp n1.
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1030
The heathen Oratour can tell us, that our life is : commorandi, non habitandi locus, a place for some short abiding, not for a long dwelling.
The heathen Orator can tell us, that our life is: Staying, non habitandi locus, a place for Some short abiding, not for a long Dwelling.
dt j-jn n1 vmb vvi pno12, cst po12 n1 vbz: fw-la, fw-la fw-la fw-la, dt n1 p-acp d j n-vvg, xx p-acp dt j n-vvg.
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1031
Wee are non habitatores terrae, sed accolae, saith S. Ambrose . Immates for a time, and not permanent livers.
we Are non Habitatores terrae, sed accolae, Says S. Ambrose. Immates for a time, and not permanent livers.
pns12 vbr fw-fr n2 fw-la, fw-la fw-la, vvz n1 np1. n2 p-acp dt n1, cc xx j n2.
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1032
And to this purpose our life is called , diversorium, an Inne, and a cutthroat Inne it is, where the signe forward is the Maremayd,
And to this purpose our life is called, diversorium, an Inn, and a cutthroat Inn it is, where the Signen forward is the Maremme,
cc p-acp d n1 po12 n1 vbz vvn, fw-la, dt n1, cc dt n1 n1 pn31 vbz, c-crq dt n1 av-j vbz dt n1,
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1033
but backward ship-wracke, where the flesh is Hostice, and the Divell (too commonly) host.
but backward shipwreck, where the Flesh is Hostice, and the devil (too commonly) host.
cc-acp av-j n1, c-crq dt n1 vbz fw-la, cc dt n1 (av av-j) n1.
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1034
Gluttony is the Cooke, drunkennes Tapster, and wantonnes Chamberlayne, and these are as officious as may bee, to give entertaynment:
Gluttony is the Cook, Drunkenness Tapster, and wantonness Chamberlain, and these Are as officious as may be, to give entertainment:
n1 vbz dt n1, n1 n1, cc n1 np1, cc d vbr p-acp j c-acp vmb vbi, pc-acp vvi n1:
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1035
but when the reckoning comes to bee paid, the hoast (the Divell) himselfe brings in a long Bill, with an Item for this, and an Item for that sinne,
but when the reckoning comes to be paid, the host (the devil) himself brings in a long Bill, with an Item for this, and an Item for that sin,
cc-acp c-crq dt n-vvg vvz pc-acp vbi vvn, dt n1 (dt n1) px31 vvz p-acp dt j n1, p-acp dt n1 p-acp d, cc dt n1 p-acp d n1,
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1036
and conscience stands at the Barr and justifies all, the end is that prison from whence, thou shalt not come out,
and conscience Stands At the Bar and Justifies all, the end is that prison from whence, thou shalt not come out,
cc n1 vvz p-acp dt n1 cc vvz d, dt n1 vbz d n1 p-acp c-crq, pns21 vm2 xx vvi av,
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1037
untill thou hast payd the uttermost farthing.
until thou hast paid the uttermost farthing.
c-acp pns21 vh2 vvn dt j n1.
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1038
Yet many setting their affections on that triple headed Geryon of riches, honour, and pleasure, remember not the time of their reckoning which is at hand,
Yet many setting their affections on that triple headed Geryon of riches, honour, and pleasure, Remember not the time of their reckoning which is At hand,
av d vvg po32 n2 p-acp d j j-vvn np1 pp-f n2, n1, cc n1, vvb xx dt n1 pp-f po32 n-vvg r-crq vbz p-acp n1,
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1039
when they will want the precious merits of their Saviour, to pay the deare price of their sinnes.
when they will want the precious merits of their Saviour, to pay the deer price of their Sins.
c-crq pns32 vmb vvi dt j n2 pp-f po32 n1, pc-acp vvi dt j-jn n1 pp-f po32 n2.
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1040
And therefore as the Birds that feed below, do build on high, so wee though wee live below on earth, must build above,
And Therefore as the Birds that feed below, do built on high, so we though we live below on earth, must built above,
cc av c-acp dt n2 cst vvb a-acp, vdb vvi p-acp j, av pns12 cs pns12 vvb a-acp p-acp n1, vmb vvi a-acp,
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53
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1041
and lay up our treasure in heaven.
and lay up our treasure in heaven.
cc vvd a-acp po12 n1 p-acp n1.
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53
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1042
Si diem mortis nostrae in mente habemus, statim ea, quae in hoc mundo sunt, despicimus, saith S. Bernard , Si diem mortis Nostrae in mente habemus, Immediately ea, Quae in hoc mundo sunt, despicimus, Says S. Bernard,
fw-mi fw-la fw-la fw-la p-acp fw-la fw-la, av fw-la, fw-la p-acp fw-la fw-la fw-la, fw-la, vvz n1 np1,
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1043
If wee did but consider, how short a time wee have to live in this World, wee would not set our affections on it, but on a better.
If we did but Consider, how short a time we have to live in this World, we would not Set our affections on it, but on a better.
cs pns12 vdd p-acp vvi, c-crq j dt n1 pns12 vhb pc-acp vvi p-acp d n1, pns12 vmd xx vvi po12 n2 p-acp pn31, cc-acp p-acp dt jc.
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1044
The Hedghog that hath rouled his skin full of Apples, when hee comes to the hole, hee wipes them all of:
The Hedgehog that hath rolled his skin full of Apples, when he comes to the hold, he wipes them all of:
dt n1 cst vhz vvd po31 n1 j pp-f n2, c-crq pns31 vvz p-acp dt n1, pns31 vvz pno32 d a-acp:
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53
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1045
so hee that hath fethered his nest with the things of this World, yet when hee comes to his hole, hee leaves all behinde him.
so he that hath feathered his nest with the things of this World, yet when he comes to his hold, he leaves all behind him.
av pns31 cst vhz vvn po31 n1 p-acp dt n2 pp-f d n1, av c-crq pns31 vvz p-acp po31 n1, pns31 vvz d p-acp pno31.
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1046
Naked came wee into this World, and naked shall wee goe out againe ;
Naked Come we into this World, and naked shall we go out again;
j vvd pns12 p-acp d n1, cc j vmb pns12 vvi av av;
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53
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1047
Let us not then bee like the Raynbow, which though it seeme to bee in the Ayre,
Let us not then be like the Rainbow, which though it seem to be in the Air,
vvb pno12 xx av vbi av-j dt n1, r-crq cs pn31 vvb pc-acp vbi p-acp dt n1,
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1048
yet the ends tend to the earth, but rather like the Ceder that stretcheth forth her branches toward Heaven.
yet the ends tend to the earth, but rather like the Cedar that Stretcheth forth her branches towards Heaven.
av dt n2 vvb p-acp dt n1, cc-acp av-c av-j dt n1 cst vvz av po31 n2 p-acp n1.
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1049
Interpositio terrae est causa Eclipseos lunae. Interposition terrae est causa Eclipseos Lunae.
np1 fw-la fw-la fw-la fw-la fw-la.
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1050
The Interposition of the Earth betweene the Sunne and the Moone, is the cause of the Eclipse of the Moone. The Interposition of the Earth between the Sun and the Moon, is the cause of the Eclipse of the Moon.
dt n1 pp-f dt n1 p-acp dt n1 cc dt n1, vbz dt n1 pp-f dt n1 pp-f dt n1.
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1051
And the interposition of earthly things betweene the Sunne of righteousnes and us, doth blind our spirituall eyes, that wee cannot thinke of Heaven;
And the interposition of earthly things between the Sun of righteousness and us, does blind our spiritual eyes, that we cannot think of Heaven;
cc dt n1 pp-f j n2 p-acp dt n1 pp-f n1 cc pno12, vdz vvi po12 j n2, cst pns12 vmbx vvi pp-f n1;
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1052
but are like the Moone, when wee are at the full (oftentimes) in greatest opposition to that Sunne.
but Are like the Moon, when we Are At the full (oftentimes) in greatest opposition to that Sun.
cc-acp vbr av-j dt n1, c-crq pns12 vbr p-acp dt j (av) p-acp js n1 p-acp d n1.
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1053
As GOD said unto Abraham. Exi de terra tua, Get thee out of thy Countrey,
As GOD said unto Abraham. Exit de terra tua, Get thee out of thy Country,
p-acp np1 vvd p-acp np1. np1 fw-fr fw-la fw-la, vvb pno21 av pp-f po21 n1,
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53
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1054
and from thy kindred, unto a Land that I shall shew thee, so doth hee speake unto the Church in generall,
and from thy kindred, unto a Land that I shall show thee, so does he speak unto the Church in general,
cc p-acp po21 n1, p-acp dt n1 cst pns11 vmb vvi pno21, av vdz pns31 vvi p-acp dt n1 p-acp n1,
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53
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1055
and to every member in particular , forget thine owne people and thy fathers house.
and to every member in particular, forget thine own people and thy Father's house.
cc p-acp d n1 p-acp j, vvb po21 d n1 cc po21 ng1 n1.
(7) lecture (DIV1)
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1056
This World is our Fathers house, the Land wherein we are borne and bread, but we must forget our fathers house, forsake , this homestall, and seeke for another in the spirituall Chanaan one to come in Hierusalem that is above.
This World is our Father's house, the Land wherein we Are born and bred, but we must forget our Father's house, forsake, this homestall, and seek for Another in the spiritual Canaan one to come in Jerusalem that is above.
d n1 vbz po12 ng1 n1, dt n1 c-crq pns12 vbr vvn cc vvn, cc-acp pns12 vmb vvi po12 ng1 n1, vvb, d vvi, cc vvi p-acp j-jn p-acp dt j np1 pi pc-acp vvi p-acp np1 cst vbz a-acp.
(7) lecture (DIV1)
53
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1057
Wee must say to the World (when it is gotten into the closet of our hearts) as Amnon did :
we must say to the World (when it is got into the closet of our hearts) as Amnon did:
pns12 vmb vvi p-acp dt n1 (c-crq pn31 vbz vvn p-acp dt n1 pp-f po12 n2) p-acp np1 vdd:
(7) lecture (DIV1)
53
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1058
to his sister, get thee hence.
to his sister, get thee hence.
p-acp po31 n1, vvb pno21 av.
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53
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1059
And if it will not bee gone, we must thrust it out, and lock the dores of our hearts,
And if it will not be gone, we must thrust it out, and lock the doors of our hearts,
cc cs pn31 vmb xx vbi vvn, pns12 vmb vvi pn31 av, cc vvi dt n2 pp-f po12 n2,
(7) lecture (DIV1)
53
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1060
and shut the windowes of our affections after it.
and shut the windows of our affections After it.
cc vvd dt n2 pp-f po12 n2 p-acp pn31.
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1061
It is written of the Squerill and Badger ▪ that in their nests and dens they have two holes, one they open towards the Sunne,
It is written of the Squirrel and Badger ▪ that in their nests and dens they have two holes, one they open towards the Sun,
pn31 vbz vvn pp-f dt n1 cc n1 ▪ cst p-acp po32 n2 cc n2 pns32 vhb crd n2, crd pns32 vvb p-acp dt n1,
(7) lecture (DIV1)
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1062
but shut the other to keepe out the blustering winds:
but shut the other to keep out the blustering winds:
cc-acp vvd dt j-jn pc-acp vvi av dt j-vvg n2:
(7) lecture (DIV1)
53
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1063
so let us open the dores of our hearts toward the Sunne of righteousnes, but keepe them shut against the blusterings of this world.
so let us open the doors of our hearts towards the Sun of righteousness, but keep them shut against the blusterings of this world.
av vvb pno12 vvi dt n2 pp-f po12 n2 p-acp dt n1 pp-f n1, cc-acp vvb pno32 vvi p-acp dt n2-vvg pp-f d n1.
(7) lecture (DIV1)
53
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1064
Wee should bee like Aristotles vessell which being made of virgins Wax, would keepe out the salt water, but receive the fresh:
we should be like Aristotle vessel which being made of Virgins Wax, would keep out the salt water, but receive the fresh:
pns12 vmd vbi j npg1 n1 r-crq vbg vvn pp-f ng1 n1, vmd vvi av dt n1 n1, cc-acp vvb dt j:
(7) lecture (DIV1)
53
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1065
so let us refuse the bitter waters of Iericho, and receive the waters of life. If wee affect Ierusalem that is above, let us neglect Babilon that is below.
so let us refuse the bitter waters of Jericho, and receive the waters of life. If we affect Ierusalem that is above, let us neglect Babylon that is below.
av vvb pno12 vvi dt j n2 pp-f np1, cc vvi dt n2 pp-f n1. cs pns12 vvb np1 cst vbz a-acp, vvb pno12 vvi np1 cst vbz a-acp.
(7) lecture (DIV1)
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1066
Remember then (O man) that thou art a man, looke not downward on the earth with the eyes of thy soule,
remember then (Oh man) that thou art a man, look not downward on the earth with the eyes of thy soul,
np1 av (uh n1) cst pns21 vb2r dt n1, vvb xx av-j p-acp dt n1 p-acp dt n2 pp-f po21 n1,
(7) lecture (DIV1)
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1067
as beasts doe with the eyes of their bodies.
as beasts do with the eyes of their bodies.
c-acp n2 vdb p-acp dt n2 pp-f po32 n2.
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1068
Goe not on thy belly with the Serpent, grow not with the Bramble with both ends towards the earth,
Go not on thy belly with the Serpent, grow not with the Bramble with both ends towards the earth,
vvb xx p-acp po21 n1 p-acp dt n1, vvb xx p-acp dt n1 p-acp d n2 p-acp dt n1,
(7) lecture (DIV1)
53
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1069
but be lifted upward toward Heaven, that thou mayst appeare to bee a member of the Church which doth herein resemble the Flower of the Lily of the Vallies.
but be lifted upward towards Heaven, that thou Mayest appear to be a member of the Church which does herein resemble the Flower of the Lily of the Valleys.
cc-acp vbi vvn av-j p-acp n1, cst pns21 vm2 vvi pc-acp vbi dt n1 pp-f dt n1 r-crq vdz av vvi dt n1 pp-f dt n1 pp-f dt n2.
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1070
Secondly, the leaves of the Lily do extend outwards and bend downwards, so the Church and the members thereof must extend their charity, not onely to them that are neere, either by propinquity of neighbourhood,
Secondly, the leaves of the Lily do extend outward and bend downwards, so the Church and the members thereof must extend their charity, not only to them that Are near, either by propinquity of neighbourhood,
ord, dt n2 pp-f dt n1 vdb vvi av-j cc vvb av-j, av dt n1 cc dt n2 av vmb vvi po32 n1, xx av-j p-acp pno32 cst vbr j, av-d p-acp n1 pp-f n1,
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1071
or affinity of kindred, but even to them that are farr off. The heart of man doth derive the heat, not only to the breast and belly,
or affinity of kindred, but even to them that Are Far off. The heart of man does derive the heat, not only to the breast and belly,
cc n1 pp-f n1, cc-acp av p-acp pno32 cst vbr av-j a-acp. dt n1 pp-f n1 vdz vvi dt n1, xx av-j p-acp dt n1 cc n1,
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1072
and the parts that are neere it, but even to the toes, and fingers, and the parts farthest of,
and the parts that Are near it, but even to the toes, and fingers, and the parts farthest of,
cc dt n2 cst vbr j pn31, cc-acp av p-acp dt n2, cc n2, cc dt n2 av-js pp-f,
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1073
so the members of the Church ought to extend their charity not only to them that are neere,
so the members of the Church ought to extend their charity not only to them that Are near,
av dt n2 pp-f dt n1 vmd pc-acp vvi po32 n1 xx av-j p-acp pno32 cst vbr j,
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1074
but even no them that are farr off.
but even no them that Are Far off.
cc-acp av dx pno32 cst vbr av-j a-acp.
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1075
The Henn (they say) will cover no Chickens under her wings, but her owne,
The Hen (they say) will cover no Chickens under her wings, but her own,
dt np1 (pns32 vvb) vmb vvi dx n2 p-acp po31 n2, cc-acp po31 d,
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1076
or such as shee supposeth to bee her owne; So many will make much of none, but those that are of their owne kindred,
or such as she Supposeth to be her own; So many will make much of none, but those that Are of their own kindred,
cc d c-acp pns31 vvz pc-acp vbi po31 d; av d vmb vvi d pp-f pix, cc-acp d cst vbr pp-f po32 d n1,
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1077
as for strangers there is no hope of any thing for them.
as for Strangers there is no hope of any thing for them.
c-acp p-acp n2 pc-acp vbz dx n1 pp-f d n1 p-acp pno32.
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1078
Nature , in the generation of a Frogge, being afrayd that her matter will not hold out, doth bestow so much on the breast and belly,
Nature, in the generation of a Frog, being afraid that her matter will not hold out, does bestow so much on the breast and belly,
n1, p-acp dt n1 pp-f dt n1, vbg j cst po31 n1 vmb xx vvi av, vdz vvi av av-d p-acp dt n1 cc n1,
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1079
and the parts neere the heart, that there is little left for the legges, whence it is that the belly of a Frogge is so large and swelling:
and the parts near the heart, that there is little left for the legs, whence it is that the belly of a Frog is so large and swelling:
cc dt n2 av-j dt n1, cst pc-acp vbz av-j vvn p-acp dt n2, c-crq pn31 vbz d dt n1 pp-f dt n1 vbz av j cc j-vvg:
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1080
so many feare that their substance will not hold out, they shall not have inough for their friends and kindred,
so many Fear that their substance will not hold out, they shall not have enough for their Friends and kindred,
av d n1 cst po32 n1 vmb xx vvi av, pns32 vmb xx vhi d p-acp po32 n2 cc n1,
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1081
and therefore their donation is very small for them that are farre off, I speake not this, to streighten the bowells of affection,
and Therefore their donation is very small for them that Are Far off, I speak not this, to straighten the bowels of affection,
cc av po32 n1 vbz av j p-acp pno32 cst vbr av-j a-acp, pns11 vvb xx d, pc-acp vvi dt n2 pp-f n1,
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1082
and charity in men to their owne kindred, for in some they are straitned too much already, in these degenerate dayes of ours, wherein a man may oftentimes meete with a more lively heat of affection from strangers,
and charity in men to their own kindred, for in Some they Are straitened too much already, in these degenerate days of ours, wherein a man may oftentimes meet with a more lively heat of affection from Strangers,
cc n1 p-acp n2 p-acp po32 d n1, c-acp p-acp d pns32 vbr vvn av av-d av, p-acp d j n2 pp-f png12, c-crq dt n1 vmb av vvi p-acp dt av-dc j n1 pp-f n1 p-acp n2,
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1083
then from their owne friends and alliyes. The Apostle saith : hee that provideth not for his owne, hee is worse then an infidell.
then from their own Friends and alliyes. The Apostle Says: he that Provideth not for his own, he is Worse then an infidel.
av p-acp po32 d n2 cc n2. dt n1 vvz: pns31 cst vvz xx p-acp po31 d, pns31 vbz jc cs dt n1.
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1084
Cosmographers make mention of some Anthropophagi, men eaters, that live neere the Caspian Hills, that the children use to eat their fathers when they grow old, that they should not bee devoured of the Wormes.Cosmographers make mention of Some Anthropophagi, men eaters, that live near the Caspian Hills, that the children use to eat their Father's when they grow old, that they should not be devoured of the Worms.
n2 vvb n1 pp-f d n2, n2 n2, cst vvb av-j dt jp n2, cst dt n2 vvb p-acp vvb po32 n2 c-crq pns32 vvb j, cst pns32 vmd xx vbi vvn pp-f dt n2.
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1085
This custome I feare may bee found among many, when as the Prophet speaks :
This custom I Fear may be found among many, when as the Prophet speaks:
d n1 pns11 vvb vmb vbi vvn p-acp d, c-crq c-acp dt n1 vvz:
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1086
the fathers eat the sonnes, and the sonnes eat the fathers, they oftentimes consuming and devouring the estates one of another.
the Father's eat the Sons, and the Sons eat the Father's, they oftentimes consuming and devouring the estates one of Another.
dt n2 vvb dt n2, cc dt n2 vvb dt n2, pns32 av vvg cc vvg dt n2 crd pp-f n-jn.
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1087
The Apostle makes it a note of the last dayes : that men should bee without naturall affection.
The Apostle makes it a note of the last days: that men should be without natural affection.
dt n1 vvz pn31 dt n1 pp-f dt ord ng1: d n2 vmd vbi p-acp j n1.
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1088
How can they bee spiritually affected , that are not naturally affected? Can they love Gods children that have no love to their owne bowells? or they be friends to their enemies, that are tirants to their friends.
How can they be spiritually affected, that Are not naturally affected? Can they love God's children that have no love to their own bowels? or they be Friends to their enemies, that Are Tyrants to their Friends.
q-crq vmb pns32 vbb av-j vvn, cst vbr xx av-j vvn? vmb pns32 vvi npg1 n2 cst vhb dx n1 p-acp po32 d n2? cc pns32 vbb n2 p-acp po32 n2, cst vbr n2 p-acp po32 n2.
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1089
So that it is true that charitas inicpit in seipsa, charity beginns at him.
So that it is true that charitas inicpit in seipsa, charity begins At him.
av cst pn31 vbz j cst fw-la vvb p-acp fw-la, n1 vvz p-acp pno31.
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1090
Yet non desinit in seipsa, it must not end there, but goe abroad to ou• neighbours Constantine the great got great favour of the people,
Yet non desinit in seipsa, it must not end there, but go abroad to ou• neighbours Constantine the great god great favour of the people,
av fw-fr fw-la p-acp fw-la, pn31 vmb xx vvi a-acp, cc-acp vvb av p-acp n1 n2 np1 dt j vvd j n1 pp-f dt n1,
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1091
and added to the Christians dayly by providing for the poore, insomuch that the Gentiles noted the love of Christians one to another,
and added to the Christians daily by providing for the poor, insomuch that the Gentiles noted the love of Christians one to Another,
cc vvd p-acp dt njpg2 j p-acp vvg p-acp dt j, av cst dt n2-j vvn dt n1 pp-f np1 crd p-acp n-jn,
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1092
and by their charity were sometimes compelled to confesse the God of the Christians.
and by their charity were sometime compelled to confess the God of the Christians.
cc p-acp po32 n1 vbdr av vvn pc-acp vvi dt n1 pp-f dt np1.
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1093
Stipis pauperum the saurus divitum, was the word of the good Emperour Tiberius Constantius , The rich mans treasure is the poore mans stock. It is recorded : Stipis Pauperum the saurus Divitum, was the word of the good Emperor Tiberius Constantius, The rich men treasure is the poor men stock. It is recorded:
fw-la fw-la dt fw-la fw-la, vbds dt n1 pp-f dt j n1 np1 np1, dt j ng1 n1 vbz dt j ng1 n1. pn31 vbz vvn:
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1094
of S. Bazill the great, that in a famine hee did not onely give to the poore such as hee had himselfe,
of S. Basil the great, that in a famine he did not only give to the poor such as he had himself,
pp-f n1 n1 dt j, cst p-acp dt n1 pns31 vdd xx av-j vvi p-acp dt j d c-acp pns31 vhd px31,
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1095
but exhorted all others to set open their Barnes and to doe the like.
but exhorted all Others to Set open their Barns and to do the like.
cc-acp vvd d n2-jn pc-acp vvi vvi po32 n2 cc pc-acp vdi dt av-j.
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1096
But now there are many churlish Naballs that say , Who is David? and who is the sonne of Iesse? there bee many servants now adayes that breake away every man from his Mayster.
But now there Are many churlish Nabal's that say, Who is David? and who is the son of Iesse? there be many Servants now adays that break away every man from his Master.
p-acp av a-acp vbr d j n2 cst vvb, r-crq vbz np1? cc q-crq vbz dt n1 pp-f np1? pc-acp vbi d n2 av av cst vvb av d n1 p-acp po31 n1.
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1097
Shall I then take my bread and my water, and my flesh that I have killed for my shearers,
Shall I then take my bred and my water, and my Flesh that I have killed for my shearers,
vmb pns11 av vvb po11 n1 cc po11 n1, cc po11 n1 cst pns11 vhb vvn p-acp po11 n2,
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1098
and give it unto men whom I know not whence they bee? There is many an unmercifull Dives , that will not part with a crumme,
and give it unto men whom I know not whence they be? There is many an unmerciful Dives, that will not part with a crumb,
cc vvb pn31 p-acp n2 ro-crq pns11 vvb xx c-crq pns32 vbi? pc-acp vbz d dt j vvz, cst vmb xx vvi p-acp dt n1,
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1099
though it might make them to gayne a Crowne. For Da parva ut magna recipias saith S. Bazill . though it might make them to gain a Crown. For Dam parva ut Magna recipias Says S. Basil.
cs pn31 vmd vvi pno32 pc-acp vvi dt n1. p-acp n1 fw-la fw-la fw-la fw-la vvz np1 n1.
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1100
He that gives little shall receave much.
He that gives little shall receive much.
pns31 cst vvz av-j vmb vvi av-d.
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1101
And damna lucrum, The crummes that fall from thy table are lost, and yet not lost if thou givest them to the poore, for he :
And Damna lucrum, The crumbs that fallen from thy table Are lost, and yet not lost if thou givest them to the poor, for he:
cc fw-la fw-la, dt n2 cst vvb p-acp po21 n1 vbr vvn, cc av xx vvn cs pns21 vv2 pno32 p-acp dt j, c-acp pns31:
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1102
that hath pity on the poore lendeth to the Lord, and that which he hath given will hee pay him againe.
that hath pity on the poor dares to the Lord, and that which he hath given will he pay him again.
cst vhz n1 p-acp dt j vvz p-acp dt n1, cc cst r-crq pns31 vhz vvn vmb pns31 vvi pno31 av.
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1103
We have few tender hearted Davids, whose , heart is like wax, and melteth in the midst of their bowells: many like the Leviathan :
We have few tender hearted Davids, whose, heart is like wax, and melts in the midst of their bowels: many like the Leviathan:
pns12 vhb d j j-vvn np1, r-crq, n1 vbz j n1, cc vvz p-acp dt n1 pp-f po32 n2: d av-j dt np1:
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1104
whose heart is as firme as a stone, yea as hard as a stone, yea as hard as a peice of the nether Mil-stone, wee have few like them Iob speakes of , whose breasts are full of Milke,
whose heart is as firm as a stone, yea as hard as a stone, yea as hard as a piece of the neither Millstone, we have few like them Job speaks of, whose breasts Are full of Milk,
rg-crq n1 vbz a-acp j c-acp dt n1, uh p-acp j c-acp dt n1, uh p-acp j c-acp dt n1 pp-f dt j n1, pns12 vhb d av-j pno32 np1 vvz pp-f, rg-crq n2 vbr j pp-f n1,
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1105
and their bones moystened with Marrow, many like David in this, when his , bones were dryed,
and their bones moistened with Marrow, many like David in this, when his, bones were dried,
cc po32 n2 vvn p-acp n1, d j np1 p-acp d, c-crq po31, n2 vbdr vvn,
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1106
or burnt up, as an hearth:
or burned up, as an hearth:
cc vvd a-acp, c-acp dt n1:
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1107
few that can say with Iob v, I have not eaten my morsell my selfe alone, but the fatherles hath eaten thereof:
few that can say with Job v, I have not eaten my morsel my self alone, but the fatherless hath eaten thereof:
d cst vmb vvi p-acp np1 crd, pns11 vhb xx vvn po11 n1 po11 n1 av-j, p-acp dt j vhz vvn av:
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1108
but many that with-hold the poore from their desire. Our Saviour Christ bids :
but many that withhold the poor from their desire. Our Saviour christ bids:
cc-acp d cst vvi dt j p-acp po32 n1. po12 n1 np1 vvz:
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1109
him that hath two coates, to impart to him that hath none, but rather we are like David in his old age, wee thinke all clothes to little to get , heat in our selves;
him that hath two coats, to impart to him that hath none, but rather we Are like David in his old age, we think all clothes to little to get, heat in our selves;
pno31 cst vhz crd n2, pc-acp vvi p-acp pno31 cst vhz pix, cc-acp av-c pns12 vbr j np1 p-acp po31 j n1, pns12 vvb d n2 p-acp j pc-acp vvi, n1 p-acp po12 n2;
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1110
We are like Isaacks well Rehoboth , that signifyes roome, we have roome inough to receive, but when we should give any thing, we are like the Well of Haran :
We Are like Isaacs well Rehoboth, that signifies room, we have room enough to receive, but when we should give any thing, we Are like the Well of Haran:
pns12 vbr j np1 av np1, cst vvz n1, pns12 vhb n1 av-d pc-acp vvi, cc-acp c-crq pns12 vmd vvi d n1, pns12 vbr av-j dt n1 pp-f np1:
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1111
that had a stone rowled upon the mouth thereof;
that had a stone rolled upon the Mouth thereof;
cst vhd dt n1 vvd p-acp dt n1 av;
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1112
Our hearts are made, like the dore of that hard hearted neighbour in the Gospell hard to bee opened I cannot rise and lend, much lesse would hee rise and give.
Our hearts Are made, like the door of that hard hearted neighbour in the Gospel hard to be opened I cannot rise and lend, much less would he rise and give.
po12 n2 vbr vvn, av-j dt n1 pp-f cst j j-vvn n1 p-acp dt n1 av-j pc-acp vbi vvn pns11 vmbx vvi cc vvi, av-d av-dc vmd pns31 vvi cc vvi.
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1113
It is true that there are among us some mercifull Samaritans, good Corneliusses, charitable Tabithaes, and Dorcasses, (and God increase the number of them.) But all the members of the Church should bee open handed and open hearted:
It is true that there Are among us Some merciful Samaritans, good Corneliusses, charitable Tabitha, and Dorcas's, (and God increase the number of them.) But all the members of the Church should be open handed and open hearted:
pn31 vbz j cst a-acp vbr p-acp pno12 d j njp2, j n2, j npg1, cc n2, (cc np1 vvi dt n1 pp-f pno32.) p-acp d dt n2 pp-f dt n1 vmd vbi av-j vvn cc j j-vvn:
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1114
for Aurum habet Ecclesia, non ut serret, sed uteroget, saith Saint Ambrosse. The Church hath gold not to keepe but to give:
for Aurum habet Ecclesia, non ut serret, sed uteroget, Says Saint Ambrose. The Church hath gold not to keep but to give:
c-acp fw-la fw-la np1, fw-fr fw-la fw-la, fw-la fw-la, vvz n1 np1. dt n1 vhz n1 xx pc-acp vvi cc-acp pc-acp vvi:
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1115
we being Gods stewards to dispose of them to them that need.
we being God's Stewards to dispose of them to them that need.
pns12 vbg n2 n2 pc-acp vvi pp-f pno32 p-acp pno32 cst vvb.
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1116
I have read of some Tartarians, that say the custome of their countrey gives nothing to the poore.
I have read of Some Tartarians, that say the custom of their country gives nothing to the poor.
pns11 vhb vvn pp-f d njp2, cst vvb dt n1 pp-f po32 n1 vvz pix p-acp dt j.
(7) lecture (DIV1)
54
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1117
I say not that this custome is knowne in our Hoemisphere, or come into our countrey;
I say not that this custom is known in our Hemisphere, or come into our country;
pns11 vvb xx cst d n1 vbz vvn p-acp po12 n1, cc vvb p-acp po12 n1;
(7) lecture (DIV1)
54
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1118
and yet if wee looke into the disposition of many, we may find them of the nature of a spunge, which will easily take in water,
and yet if we look into the disposition of many, we may find them of the nature of a sponge, which will Easily take in water,
cc av cs pns12 vvb p-acp dt n1 pp-f d, pns12 vmb vvi pno32 pp-f dt n1 pp-f dt n1, r-crq vmb av-j vvi p-acp n1,
(7) lecture (DIV1)
54
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1119
but will let nothing goe without squeezing;
but will let nothing go without squeezing;
cc-acp vmb vvi pix vvi p-acp vvg;
(7) lecture (DIV1)
54
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1120
their hands are dryed up like Ieroboames , they cannot stretch them out to give an almes.
their hands Are dried up like Jeroboams, they cannot stretch them out to give an alms.
po32 n2 vbr vvn a-acp j vvz, pns32 vmbx vvi pno32 av pc-acp vvi dt n2.
(7) lecture (DIV1)
54
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1121
But as the Load-stone draweth iron to it, so should our charity draw the poore unto it:
But as the Loadstone draws iron to it, so should our charity draw the poor unto it:
cc-acp c-acp dt n1 vvz n1 p-acp pn31, av vmd po12 n1 vvi dt j p-acp pn31:
(7) lecture (DIV1)
54
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1122
there are but few such Loadstones found among us.
there Are but few such Loadstones found among us.
a-acp vbr p-acp d d n2 vvn p-acp pno12.
(7) lecture (DIV1)
54
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1123
Many are rather like a kind of Loadstone reported to bee , in Ethiopia, which hath two cornes;
Many Are rather like a kind of Loadstone reported to be, in Ethiopia, which hath two corns;
av-d vbr av av-j dt n1 pp-f n1 vvn pc-acp vbi, p-acp np1, r-crq vhz crd n2;
(7) lecture (DIV1)
54
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1124
the one draws iron to it, the other expells it from it. Many make use of that corner that repells from them.
the one draws iron to it, the other expels it from it. Many make use of that corner that repels from them.
dt pi vvz n1 p-acp pn31, dt n-jn vvz pn31 p-acp pn31. av-d vvb n1 pp-f d n1 cst vvz p-acp pno32.
(7) lecture (DIV1)
54
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1125
When they have need of a poore mans helpe, then they will draw him unto them with the one corner,
When they have need of a poor men help, then they will draw him unto them with the one corner,
c-crq pns32 vhb n1 pp-f dt j ng1 n1, cs pns32 vmb vvi pno31 p-acp pno32 p-acp dt crd n1,
(7) lecture (DIV1)
54
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1126
but when their purpose is brought to passe, then they will turne alterum angulum, the other corner, and bid him be gon.
but when their purpose is brought to pass, then they will turn alterum Angulum, the other corner, and bid him be gone.
cc-acp c-crq po32 n1 vbz vvn pc-acp vvi, cs pns32 vmb vvi fw-la fw-la, dt j-jn n1, cc vvb pno31 vbi vvn.
(7) lecture (DIV1)
54
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1127
Anglers use little Flyes to catch great Fishes, and many use poore friends to effect great matters,
Anglers use little Flies to catch great Fish, and many use poor Friends to Effect great matters,
n2 vvb j n2 pc-acp vvi j n2, cc d n1 j n2 pc-acp vvi j n2,
(7) lecture (DIV1)
54
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1128
But they use them as they doe their shoe-hornes, to draw on some good turne on themselves,
But they use them as they do their shoe-hornes, to draw on Some good turn on themselves,
cc-acp pns32 vvb pno32 c-acp pns32 vdb po32 n2, pc-acp vvi p-acp d j n1 p-acp px32,
(7) lecture (DIV1)
54
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1129
and when they have done they put them away.
and when they have done they put them away.
cc c-crq pns32 vhb vdn pns32 vvd pno32 av.
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54
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1130
Poore men have alwayes need of the rich, and rich men have sometimes need of the poore.
Poor men have always need of the rich, and rich men have sometime need of the poor.
j n2 vhb av n1 pp-f dt j, cc j n2 vhb av n1 pp-f dt j.
(7) lecture (DIV1)
54
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1131
And as they doe make use of the poore to helpe them at their need, so should they releeve them at their need.
And as they do make use of the poor to help them At their need, so should they relieve them At their need.
cc c-acp pns32 vdb vvi n1 pp-f dt j pc-acp vvi pno32 p-acp po32 n1, av vmd pns32 vvi pno32 p-acp po32 n1.
(7) lecture (DIV1)
54
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1132
Wee must put on , the bowells of mercyes, and be mercyfull : as our father in Heaven is mercifull.
we must put on, the bowels of Mercies, and be merciful: as our father in Heaven is merciful.
pns12 vmb vvi p-acp, dt n2 pp-f n2, cc vbi j: c-acp po12 n1 p-acp n1 vbz j.
(7) lecture (DIV1)
54
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1133
Let us not shut the bowells of our affections, but rather be like the water, facile fluit in terminum alienum, it easily floweth into others bounds.
Let us not shut the bowels of our affections, but rather be like the water, facile fluit in Terminus Alienum, it Easily flows into Others bounds.
vvb pno12 xx vvi dt n2 pp-f po12 n2, cc-acp av-c vbi av-j dt n1, fw-la fw-la p-acp fw-la fw-la, pn31 av-j vvz p-acp ng1-jn n2.
(7) lecture (DIV1)
54
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1134
But let us not be like the Wells which keepe all in themselves, as those that are every man for himselfe,
But let us not be like the Wells which keep all in themselves, as those that Are every man for himself,
cc-acp vvb pno12 xx vbi av-j dt n2 r-crq vvb d p-acp px32, c-acp d cst vbr d n1 p-acp px31,
(7) lecture (DIV1)
54
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1135
and doe nothing at all for others:
and do nothing At all for Others:
cc vdb pix p-acp d c-acp n2-jn:
(7) lecture (DIV1)
54
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1136
nor yet like to the Rivers, which water the banks onely that are neere unto them,
nor yet like to the rivers, which water the banks only that Are near unto them,
ccx av av-j p-acp dt n2, r-crq n1 dt n2 av-j cst vbr av-j p-acp pno32,
(7) lecture (DIV1)
54
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1137
as those that extend their charity only to their kindred, nor yet like the Sea, which sendeth forth waters into the Rivers which returne back againe thither,
as those that extend their charity only to their kindred, nor yet like the Sea, which sends forth waters into the rivers which return back again thither,
c-acp d cst vvb po32 n1 av-j p-acp po32 n1, ccx av av-j dt n1, r-crq vvz av n2 p-acp dt n2 r-crq vvb av av av,
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54
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1138
as those that give their gifts, as they tosse the ball at tennys, to them that will bandy it back againe with requitall:
as those that give their Gifts, as they toss the ball At Tennis, to them that will bandy it back again with requital:
c-acp d cst vvb po32 n2, c-acp pns32 vvb dt n1 p-acp n1, p-acp pno32 cst vmb vvi pn31 av av p-acp n1:
(7) lecture (DIV1)
54
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1139
but like the raine that falls from the Clouds in all places, so if we belong to the Church, we must shew our charity to the lowest member of the Church:
but like the rain that falls from the Clouds in all places, so if we belong to the Church, we must show our charity to the lowest member of the Church:
cc-acp av-j dt n1 cst vvz p-acp dt n2 p-acp d n2, av cs pns12 vvb p-acp dt n1, pns12 vmb vvi po12 n1 p-acp dt js n1 pp-f dt n1:
(7) lecture (DIV1)
54
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1140
for therein the Church and the members thereof must resemble the leaves of the Lily of the Valleyes.
for therein the Church and the members thereof must resemble the leaves of the Lily of the Valleys.
c-acp av dt n1 cc dt n2 av vmb vvi dt n2 pp-f dt n1 pp-f dt n2.
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54
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1141
It is written of the Eagle , that standing on a rock, she looketh on three things, upward toward the brightnes of the Sunne, about her to the place whether she would flee,
It is written of the Eagl, that standing on a rock, she looks on three things, upward towards the brightness of the Sun, about her to the place whither she would flee,
pn31 vbz vvn pp-f dt n1, cst vvg p-acp dt n1, pns31 vvz p-acp crd n2, av-j p-acp dt n1 pp-f dt n1, p-acp pno31 p-acp dt n1 cs pns31 vmd vvi,
(7) lecture (DIV1)
55
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1142
and downward on her crooked talents:
and downward on her crooked Talents:
cc av-j p-acp po31 j n2:
(7) lecture (DIV1)
55
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1143
so must we looke on three things especially, upward toward GOD setting our affections on Heaven and not on earthly things, about us on our neighbours, extending our charity to them: and downward on our selves:
so must we look on three things especially, upward towards GOD setting our affections on Heaven and not on earthly things, about us on our neighbours, extending our charity to them: and downward on our selves:
av vmb pns12 vvi p-acp crd n2 av-j, av-j p-acp np1 vvg po12 n2 p-acp n1 cc xx p-acp j n2, p-acp pno12 p-acp po12 n2, vvg po12 n1 p-acp pno32: cc av-j p-acp po12 n2:
(7) lecture (DIV1)
55
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1144
which I am now to speake off:
which I am now to speak off:
r-crq pns11 vbm av pc-acp vvi a-acp:
(7) lecture (DIV1)
55
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1145
for Thirdly, as the leaves of the Lily are white within and without, so must the Church manifest the whitnes of her innocency,
for Thirdly, as the leaves of the Lily Are white within and without, so must the Church manifest the whitnes of her innocency,
c-acp ord, c-acp dt n2 pp-f dt n1 vbr j-jn p-acp cc a-acp, av vmb dt n1 vvi dt n1 pp-f po31 n1,
(7) lecture (DIV1)
55
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1146
and although there are some blacke Lillies, yet are the white the purest. The Priests were cloathed with white :
and although there Are Some black Lilies, yet Are the white the Purest. The Priests were clothed with white:
cc cs pc-acp vbr d j-jn n2, av vbr dt j-jn dt js. dt n2 vbdr vvn p-acp j-jn:
(7) lecture (DIV1)
55
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1147
linnen cloathes, when they did enter into the Sanctuary, signifying integrity and sincerity of conversation, that all that will come neere the Lord, must be cloathed with those white robes;
linen clothes, when they did enter into the Sanctuary, signifying integrity and sincerity of Conversation, that all that will come near the Lord, must be clothed with those white robes;
n1 n2, c-crq pns32 vdd vvi p-acp dt n1, vvg n1 cc n1 pp-f n1, cst d cst vmb vvi av-j dt n1, vmb vbi vvn p-acp d j-jn n2;
(7) lecture (DIV1)
55
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1148
If the King of Babell chose children : in whom there was no blemish to stand in his Pallace.
If the King of Babel chosen children: in whom there was no blemish to stand in his Palace.
cs dt n1 pp-f np1 vvd n2: p-acp ro-crq a-acp vbds dx n1 pc-acp vvi p-acp po31 n1.
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55
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1149
Shall God admit any that are full of spots, to stand in the Court of Heaven? The Temple of fortune was built with the whitest stones that could be got, being fetched from Cappodocia in the Emperour Neroes time,
Shall God admit any that Are full of spots, to stand in the Court of Heaven? The Temple of fortune was built with the whitest stones that could be god, being fetched from Cappadocia in the Emperor Neros time,
vmb np1 vvi d cst vbr j pp-f n2, pc-acp vvi p-acp dt n1 pp-f n1? dt n1 pp-f n1 vbds vvn p-acp dt js-jn n2 cst vmd vbi vvn, vbg vvn p-acp np1 p-acp dt n1 npg1 n1,
(7) lecture (DIV1)
55
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1150
and shall not the Temple of Ierusalem (the Church) bee built with white stones, such as the Patriarkes, and Prophets, and Apostles, such as Zacharias and Elizabeth , that walked in all the Comandements,
and shall not the Temple of Ierusalem (the Church) be built with white stones, such as the Patriarchs, and prophets, and Apostles, such as Zacharias and Elizabeth, that walked in all the commandments,
cc vmb xx dt n1 pp-f np1 (dt n1) vbb vvn p-acp j-jn n2, d c-acp dt n2, cc n2, cc n2, d c-acp np1 cc np1, cst vvd p-acp d dt n2,
(7) lecture (DIV1)
55
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1151
and ordinances of the Lord blameles.
and ordinances of the Lord blameless.
cc n2 pp-f dt n1 j.
(7) lecture (DIV1)
55
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1152
But how can the Church be sayd to be white, when she sayes of her selfe , that she is blacke? S. Augustin answers :
But how can the Church be said to be white, when she Says of her self, that she is black? S. Augustin answers:
p-acp q-crq vmb dt n1 vbb vvn pc-acp vbi j-jn, c-crq pns31 vvz pp-f po31 n1, cst pns31 vbz j-jn? np1 np1 vvz:
(7) lecture (DIV1)
55
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1153
that shee is nigra per naturam, formosa per gratiam, black by nature but white by grace.
that she is nigra per naturam, formosa per gratiam, black by nature but white by grace.
cst pns31 vbz fw-la fw-la fw-la, fw-la fw-la fw-la, j-jn p-acp n1 p-acp j-jn p-acp n1.
(7) lecture (DIV1)
55
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1154
Nigra per inhaerens peccatum saith S. Bernard black through sinne that dwelleth in her, formosa per justitiam imputatam, beautifull by Christs righteousnes imputed to her. Nigra per inhaerens peccatum Says S. Bernard black through sin that dwells in her, formosa per justitiam imputatam, beautiful by Christ righteousness imputed to her.
fw-la fw-la fw-la fw-la vvz n1 np1 j-jn p-acp n1 cst vvz p-acp pno31, fw-la fw-la fw-la fw-la, j p-acp npg1 n1 vvn p-acp pno31.
(7) lecture (DIV1)
55
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1155
She is black as the tents of Kedar, which S. Ierome sayes :
She is black as the tents of Kedar, which S. Jerome Says:
pns31 vbz j-jn p-acp dt n2 pp-f np1, r-crq n1 np1 vvz:
(7) lecture (DIV1)
55
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1156
doth signify darknes it selfe, but comely as the curtaines of Solomon, which were of silke and embroydered with gold Aethiopissa non mu•tat colorem saith S. Bernard :
does signify darkness it self, but comely as the curtains of Solomon, which were of silk and embroidered with gold Aethiopissa non mu•tat colorem Says S. Bernard:
vdz vvi n1 pn31 n1, cc-acp j c-acp dt n2 pp-f np1, r-crq vbdr pp-f n1 cc j-vvn p-acp n1 np1 fw-fr fw-la fw-la vvz n1 np1:
(7) lecture (DIV1)
55
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1157
the Aethiopian cannot change his skin, but Iudaeam praecaedit Aethipia peccat; exuends nigredme & fidei induendo candore, saith S. Austin .
the aethiopian cannot change his skin, but Judaeam praecaedit Aethipia peccat; exuends nigredme & fidei induendo candore, Says S. Austin.
dt jp vmbx vvi po31 n1, p-acp vvb fw-la fw-la fw-la; vvz n2 cc fw-la fw-la n1, vvz n1 np1.
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55
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1158
Aethiopia surpasseth Iudaes in this, in putting of the blacknes of sin, and putting on the beauty of faith Some thinke , S. Iohn doth describe the Church when he sayth. Ethiopia Surpasses Iudaes in this, in putting of the blackness of since, and putting on the beauty of faith some think, S. John does describe the Church when he say.
np1 vvz npg1 p-acp d, p-acp vvg pp-f dt n1 pp-f n1, cc vvg p-acp dt n1 pp-f n1 d vvb, np1 np1 vdz vvi dt n1 c-crq pns31 vvz.
(7) lecture (DIV1)
55
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1159
The head and the hayre were white like snow and like wooll; The head and the hair were white like snow and like wool;
dt n1 cc dt n1 vbdr j-jn j n1 cc j n1;
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55
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1160
The Church hath the whitnes of wooll, by reason of the simplicity, and innocency wherewith the Saints are endewed, which are oftentimes in the Scripture called sheepe,
The Church hath the whitnes of wool, by reason of the simplicity, and innocency wherewith the Saints Are endued, which Are oftentimes in the Scripture called sheep,
dt n1 vhz dt n1 pp-f n1, p-acp n1 pp-f dt n1, cc n1 c-crq dt n2 vbr vvn, r-crq vbr av p-acp dt n1 vvn n1,
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55
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1161
and no mervaile, for Christ their head is called a Lamb , and of Snow, because the whitnes thereof is not naturall, but adventitiall.
and no marvel, for christ their head is called a Lamb, and of Snow, Because the whitnes thereof is not natural, but adventitiall.
cc dx n1, c-acp np1 po32 n1 vbz vvn dt n1, cc pp-f n1, c-acp dt n1 av vbz xx j, cc-acp j.
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55
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1162
And as Wooll, so the righteousnes of the saints, will quickly bee fowle and dusty of themselves,
And as Wool, so the righteousness of the Saints, will quickly be fowl and dusty of themselves,
cc c-acp n1, av dt n1 pp-f dt n2, vmb av-j vbi j cc j pp-f px32,
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55
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1163
but being washed in the cleane Fountaine of Christs bloud, it will be as white as Snow,
but being washed in the clean Fountain of Christ blood, it will be as white as Snow,
cc-acp vbg vvn p-acp dt j n1 pp-f npg1 n1, pn31 vmb vbi p-acp j-jn c-acp n1,
(7) lecture (DIV1)
55
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1164
or any thing else that exceedes in whitnes.
or any thing Else that exceeds in whitnes.
cc d n1 av cst vvz p-acp n1.
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55
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1165
But how can the Church be sayd to bee all white? for if we take the Church generally there are many profane Esaus crept into her bosome:
But how can the Church be said to be all white? for if we take the Church generally there Are many profane Esaus crept into her bosom:
p-acp q-crq vmb dt n1 vbb vvn pc-acp vbi d j-jn? c-acp cs pns12 vvb dt n1 av-j pc-acp vbr d j npg1 vvn p-acp po31 n1:
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55
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1166
and if we take it strictly for the multitude of beleevers;
and if we take it strictly for the multitude of believers;
cc cs pns12 vvb pn31 av-j p-acp dt n1 pp-f n2;
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1167
how can it then be sayd to be all beautifull? for if the best of us looke on our selves in the glasse of Gods Law, we shall finde that we come farr short of the beauty of holines.
how can it then be said to be all beautiful? for if the best of us look on our selves in the glass of God's Law, we shall find that we come Far short of the beauty of holiness.
q-crq vmb pn31 av vbi vvn pc-acp vbi d j? c-acp cs dt js pp-f pno12 vvi p-acp po12 n2 p-acp dt n1 pp-f npg1 n1, pns12 vmb vvi cst pns12 vvb av-j j pp-f dt n1 pp-f n1.
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1168
I answer, if the Church bee taken generally, then is her beauty like Iosephs coat, party coloured,
I answer, if the Church be taken generally, then is her beauty like Joseph's coat, party coloured,
pns11 vvb, cs dt n1 vbi vvn av-j, av vbz po31 n1 av-j np1 n1, n1 vvn,
(7) lecture (DIV1)
55
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1169
but if it be taken strictly, then she may be sayd to bee all beautifull,
but if it be taken strictly, then she may be said to be all beautiful,
cc-acp cs pn31 vbb vvn av-j, cs pns31 vmb vbi vvn pc-acp vbi d j,
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1170
though not in sensu diviso, but in sensu composito. In her selfe her spots are as many as Lazarus sores,
though not in sensu diviso, but in sensu composito. In her self her spots Are as many as Lazarus sores,
cs xx p-acp fw-la fw-it, p-acp p-acp fw-la fw-la. p-acp po31 n1 po31 n2 vbr p-acp d c-acp np1 n2,
(7) lecture (DIV1)
55
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1171
or Iobs botches, but through Christ, she becomes as beautifull as Absalom. Ipse qui venit sine macula,
or Jobs botches, but through christ, she becomes as beautiful as Absalom. Ipse qui venit sine macula,
cc n2 n2, cc-acp p-acp np1, pns31 vvz p-acp j c-acp np1. fw-la fw-la fw-la fw-la fw-la,
(7) lecture (DIV1)
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1172
& ruga, extensus est in tendicula, sed propter nos, non propter se, ut nos faceret sine macula,
& ruga, extensus est in tendicula, sed propter nos, non propter se, ut nos faceret sine macula,
cc fw-la, fw-la fw-la p-acp fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la,
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1173
& ruga saith S. Aust, he that came without spot, or wrinckle, was stretched out upon the tenters, & ruga Says S. Aust, he that Come without spot, or wrinkle, was stretched out upon the tenters,
cc fw-la vvz n1 np1, pns31 cst vvd p-acp n1, cc n1, vbds vvn av p-acp dt n2,
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1174
but not for himselfe, but for us, to make us with out spot, or wrinckle.
but not for himself, but for us, to make us with out spot, or wrinkle.
cc-acp xx p-acp px31, cc-acp p-acp pno12, pc-acp vvi pno12 p-acp av n1, cc n1.
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1175
It is a custome with us, that what belongs to the Bridgroome, the Bride hath title to:
It is a custom with us, that what belongs to the Bridgroome, the Bride hath title to:
pn31 vbz dt n1 p-acp pno12, cst r-crq vvz p-acp dt n1, dt n1 vhz n1 pc-acp:
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55
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1176
so the Church, hath Christs, her husbands, beauty imputed to her; And therefore S. Bernard notes :
so the Church, hath Christ, her Husbands, beauty imputed to her; And Therefore S. Bernard notes:
av dt n1, vhz npg1, po31 n2, n1 vvn p-acp pno31; cc av n1 np1 n2:
(7) lecture (DIV1)
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1177
that the Church is rather sayd to be dealbata, then alba, not white as having her beauty in her selfe,
that the Church is rather said to be dealbata, then alba, not white as having her beauty in her self,
cst dt n1 vbz av-c vvn pc-acp vbi j, av n1, xx j-jn p-acp vhg po31 n1 p-acp po31 n1,
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1178
but whited, as receiving it from Christ. We are all Christians, and in our Baptisme gave up our names to Christ Iesus,
but whited, as receiving it from christ. We Are all Christians, and in our Baptism gave up our names to christ Iesus,
cc-acp vvn, c-acp vvg pn31 p-acp np1. pns12 vbr d np1, cc p-acp po12 n1 vvd a-acp po12 n2 p-acp np1 np1,
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55
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1179
as prest Souldiers to fight under his Banners, but let us examine our selves, whether we weare our Captaines coulers, truely white.
as pressed Soldiers to fight under his Banners, but let us examine our selves, whither we wear our Captains colors, truly white.
c-acp vvn n2 pc-acp vvi p-acp po31 n2, cc-acp vvb pno12 vvi po12 n2, cs pns12 vvb po12 n2 n2, av-j j-jn.
(7) lecture (DIV1)
55
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1180
Are we like the Nazarites of Israel , purer then Snow, and whiter then Milke? or rather are there not many like them spoken of in the next verse, whose visage is blacker then a coale? Are there not many that would be counted white,
are we like the nazarites of Israel, Purer then Snow, and Whiter then Milk? or rather Are there not many like them spoken of in the next verse, whose visage is blacker then a coal? are there not many that would be counted white,
vbr pns12 av-j dt np1 pp-f np1, jc cs n1, cc jc-jn cs n1? cc av-c vbr pc-acp xx d av-j pno32 vvn pp-f p-acp dt ord n1, rg-crq n1 vbz jc-jn cs dt n1? vbr pc-acp xx d cst vmd vbi vvn j-jn,
(7) lecture (DIV1)
55
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1181
and yet with the Camelion can turne of any couler, and others like the Leopard are full of spots,
and yet with the Chameleon can turn of any colour, and Others like the Leopard Are full of spots,
cc av p-acp dt n1 vmb vvi pp-f d n1, cc ng2-jn vvb dt n1 vbr j pp-f n2,
(7) lecture (DIV1)
55
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1182
if not grosse Aethiopians, that cannot be washed white, farre from the nature of the Lily; Noahs arke was pitched .
if not gross Ethiopians, that cannot be washed white, Far from the nature of the Lily; Noahs Ark was pitched.
cs xx j njp2, cst vmbx vbi vvn j-jn, av-j p-acp dt n1 pp-f dt n1; npg1 n1 vbds vvn.
(7) lecture (DIV1)
55
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1183
within, and without, the Lily is white within and without, and so must the members of the Church.
within, and without, the Lily is white within and without, and so must the members of the Church.
a-acp, cc p-acp, dt n1 vbz j-jn p-acp cc a-acp, cc av vmb dt n2 pp-f dt n1.
(7) lecture (DIV1)
55
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1184
Which manifests two sorts of men not to belong to the Church:
Which manifests two sorts of men not to belong to the Church:
r-crq vvz crd n2 pp-f n2 xx pc-acp vvi p-acp dt n1:
(7) lecture (DIV1)
55
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1185
the one is of them which though they thinke themselves to be white within, yet it cannot be perceived by their outward actions, but that they are black.
the one is of them which though they think themselves to be white within, yet it cannot be perceived by their outward actions, but that they Are black.
dt pi vbz pp-f pno32 r-crq cs pns32 vvb px32 pc-acp vbi j-jn p-acp, av pn31 vmbx vbi vvn p-acp po32 j n2, cc-acp cst pns32 vbr j-jn.
(7) lecture (DIV1)
55
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1186
They are like Solomons Temple, though it were overlayd with gold, yet was it built of craggy stones.
They Are like Solomons Temple, though it were overlaid with gold, yet was it built of craggy stones.
pns32 vbr j np1 n1, cs pn31 vbdr vvn p-acp n1, av vbds pn31 vvn pp-f j n2.
(7) lecture (DIV1)
55
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1187
But the members of the Church must be like the Kings daughter :
But the members of the Church must be like the Kings daughter:
p-acp dt n2 pp-f dt n1 vmb vbi av-j dt n2 n1:
(7) lecture (DIV1)
55
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1188
as she was all glorious within, so her cloathing is of wrought gold, as they must have a good conscience before God,
as she was all glorious within, so her clothing is of wrought gold, as they must have a good conscience before God,
c-acp pns31 vbds d j p-acp, av po31 n1 vbz a-acp vvn n1, c-acp pns32 vmb vhi dt j n1 p-acp np1,
(7) lecture (DIV1)
55
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1189
So they must haue a good conversation before men.
So they must have a good Conversation before men.
av pns32 vmb vhi dt j n1 p-acp n2.
(7) lecture (DIV1)
55
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1190
Secondly, others there are that would fayne seeme white without, and yet within are full of gall & bitternes.
Secondly, Others there Are that would fain seem white without, and yet within Are full of Gall & bitterness.
ord, n2-jn pc-acp vbr cst vmd av-j vvi j-jn p-acp, cc av a-acp vbr j pp-f n1 cc n1.
(7) lecture (DIV1)
55
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1191
They are like the Egiptian Temples;
They Are like the Egyptian Temples;
pns32 vbr av-j dt jp n2;
(7) lecture (DIV1)
55
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1192
which were very faire and beautifull without, but when you come within to their sanctum sanctorum, you shal find nothing but a Crocodile, or a Serpent which they did worship;
which were very fair and beautiful without, but when you come within to their sanctum sanctorum, you shall find nothing but a Crocodile, or a Serpent which they did worship;
r-crq vbdr av j cc j p-acp, cc-acp c-crq pn22 vvb a-acp p-acp po32 fw-la fw-la, pn22 vmb vvi pix cc-acp dt n1, cc dt n1 r-crq pns32 vdd vvi;
(7) lecture (DIV1)
55
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1193
So they carry a faire shew outwardly, but let that Serpent Satan bewitch their hearts (which should bee Gods holyest) with sinne.
So they carry a fair show outwardly, but let that Serpent Satan bewitch their hearts (which should be God's Holiest) with sin.
av pns32 vvb dt j n1 av-j, cc-acp vvb cst n1 np1 vvi po32 n2 (r-crq vmd vbi npg1 js) p-acp n1.
(7) lecture (DIV1)
55
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1194
The Greeke word NONLATINALPHABET, is a title given to Players and Jesters, which doe resemble the persons of great men:
The Greek word, is a title given to Players and Jesters, which do resemble the Persons of great men:
dt jp n1, vbz dt n1 vvn p-acp n2 cc n2, r-crq vdb vvi dt n2 pp-f j n2:
(7) lecture (DIV1)
55
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1195
as Roscius was Agamemnon in shew, though he were Roscius in deed, they are the children of father Abraham in shew,
as Roscius was Agamemnon in show, though he were Roscius in deed, they Are the children of father Abraham in show,
c-acp np1 vbds np1 p-acp vvi, cs pns31 vbdr npg1 p-acp n1, pns32 vbr dt n2 pp-f n1 np1 p-acp vvi,
(7) lecture (DIV1)
55
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1196
but children of their father the divell indeed, they imitate Gods Saints in sincerity, Dum Curios simulant, & Bacchanalia vivunt, they live in iniquity.
but children of their father the Devil indeed, they imitate God's Saints in sincerity, Dum Curios simulant, & Bacchanalia Vivunt, they live in iniquity.
cc-acp n2 pp-f po32 n1 dt n1 av, pns32 vvb npg1 n2 p-acp n1, fw-la np1 j, cc fw-la fw-la, pns32 vvb p-acp n1.
(7) lecture (DIV1)
55
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1197
Sin hath some of those properties which Bellarmine makes , to be true notes of the true Church.
since hath Some of those properties which Bellarmine makes, to be true notes of the true Church.
n1 vhz d pp-f d n2 r-crq np1 vvz, pc-acp vbi j n2 pp-f dt j n1.
(7) lecture (DIV1)
55
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1198
First, for universality, it hath infected all the men in the World. Secondly, for antiquity it is almost as old as the world, beginning in Paradice. Thirdly,
First, for universality, it hath infected all the men in the World. Secondly, for antiquity it is almost as old as the world, beginning in Paradise. Thirdly,
ord, p-acp n1, pn31 vhz vvn d dt n2 p-acp dt n1. ord, p-acp n1 pn31 vbz av p-acp j c-acp dt n1, n1 p-acp n1. ord,
(7) lecture (DIV1)
55
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1199
for perpetuity, it will last untill the worlds end. Fourthly, for succession it became haereditary to all Adams posterity, like Naamans leprosy :
for perpetuity, it will last until the world's end. Fourthly, for succession it became hereditary to all Adams posterity, like Naamans leprosy:
p-acp n1, pn31 vmb vvi p-acp dt ng1 n1. ord, p-acp n1 pn31 vvd j p-acp d npg1 n1, av-j np1 n1:
(7) lecture (DIV1)
55
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1200
to Gehazi, for ever, but it wants visibility, and therefore that witch (hipocrisy) rayseth many up to appeare to be true Samuells, when as indeed they are very divells.
to Gehazi, for ever, but it Wants visibility, and Therefore that witch (hypocrisy) raises many up to appear to be true Samuells, when as indeed they Are very Devils.
pc-acp np1, p-acp av, cc-acp pn31 vvz n1, cc av d n1 (n1) vvz d a-acp pc-acp vvi pc-acp vbi j np1, c-crq c-acp av pns32 vbr j n2.
(7) lecture (DIV1)
55
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1201
The hypocrit doth consist of meere formalities, and esse videaturs, and had rather be a member of the Church visible, then of the Church Catholique.
The hypocrite does consist of mere formalities, and esse videaturs, and had rather be a member of the Church visible, then of the Church Catholic.
dt n1 vdz vvi pp-f j n2, cc fw-la n2, cc vhd av-c vbi dt n1 pp-f dt n1 j, av pp-f dt n1 jp.
(7) lecture (DIV1)
55
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1202
Whereunto shall I liken the men of this generation, they are like to mud-walls, though they may be white without,
Whereunto shall I liken the men of this generation, they Are like to mudwalls, though they may be white without,
c-crq vmb pns11 vvi dt n2 pp-f d n1, pns32 vbr av-j p-acp n2, cs pns32 vmb vbi j-jn p-acp,
(7) lecture (DIV1)
55
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1203
yet they are full of durt within;
yet they Are full of dirt within;
av pns32 vbr j pp-f n1 a-acp;
(7) lecture (DIV1)
55
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1204
like Swanns; whose feathers are very white without, but their flesh is the blackest of all Birds;
like Swans; whose Feathers Are very white without, but their Flesh is the Blackest of all Birds;
j n2; rg-crq n2 vbr av j-jn p-acp, cc-acp po32 n1 vbz dt js-jn pp-f d n2;
(7) lecture (DIV1)
55
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1205
like the elder Tree which hath a very white wood, but beares black stinking berries. Goliahs sword lay hid under an Ephod, & David said.
like the elder Tree which hath a very white wood, but bears black stinking berries. Goliath's sword lay hid under an Ephod, & David said.
av-j dt jc-jn n1 r-crq vhz dt j j-jn n1, cc-acp vvz j-jn j-vvg n2. njp2 n1 vvd vvn p-acp dt n1, cc np1 vvd.
(7) lecture (DIV1)
55
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1206
There is none like that, give it me. There is nothing like the deceit of a seeming hypocrite. There is none like that, give it me. There is nothing like the deceit of a seeming hypocrite.
pc-acp vbz pix j cst, vvb pn31 pno11. pc-acp vbz pix j dt n1 pp-f dt j-vvg n1.
(7) lecture (DIV1)
55
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1207
The Leprosy that was most white : was most dangerous; though Myriam would turne prophet :
The Leprosy that was most white: was most dangerous; though Miriam would turn Prophet:
dt n1 cst vbds av-ds j-jn: vbds av-ds j; cs np1 vmd vvi n1:
(7) lecture (DIV1)
55
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1208
yet was she smitten with Leprosy white as Snow, so those that pretend goodnes, and doe not intend it, it is but like the leprosy that appeares outwardly upon them. There were some :
yet was she smitten with Leprosy white as Snow, so those that pretend Goodness, and do not intend it, it is but like the leprosy that appears outwardly upon them. There were Some:
av vbds pns31 vvn p-acp n1 j-jn c-acp n1, av d cst vvb n1, cc vdb xx vvi pn31, pn31 vbz p-acp av-j dt n1 cst vvz av-j p-acp pno32. pc-acp vbdr d:
(7) lecture (DIV1)
55
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1209
that came in sheepes cloathing, were inwardly ravening Wolves. Hic niger est, hunc tu Romane caveto ▪ Hunc tu Christiane caveto.
that Come in Sheep clothing, were inwardly ravening Wolves. Hic niger est, hunc tu Roman caveto ▪ Hunc tu Christian caveto.
cst vvd p-acp ng1 n1, vbdr av-j j-vvg n2. fw-la n1 fw-la, fw-la fw-la jp fw-la ▪ fw-la fw-la np1 fw-la.
(7) lecture (DIV1)
55
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1210
He is a black pawne, in a white coate.
He is a black pawn, in a white coat.
pns31 vbz dt j-jn n1, p-acp dt j-jn n1.
(7) lecture (DIV1)
56
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1211
Wherefore as Daniel sayd to the King, O King be not deceived, viz. by the faire shewes of the Preists:
Wherefore as daniel said to the King, Oh King be not deceived, viz. by the fair shows of the Priests:
c-crq p-acp np1 vvd p-acp dt n1, uh n1 vbb xx vvn, n1 p-acp dt j n2 pp-f dt n2:
(7) lecture (DIV1)
56
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1212
so say I to these men, let not their faire presence of holines, be a cover of their inward wickednes.
so say I to these men, let not their fair presence of holiness, be a cover of their inward wickedness.
av vvb pns11 p-acp d n2, vvb xx po32 j n1 pp-f n1, vbb dt n1 pp-f po32 j n1.
(7) lecture (DIV1)
56
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1213
Let them cease to be like the Apples of Sodome, that grow by the lake Asphaltites, that had a faire shew without,
Let them cease to be like the Apples of Sodom, that grow by the lake Asphaltites, that had a fair show without,
vvb pno32 vvi pc-acp vbi av-j dt n2 pp-f np1, cst vvb p-acp dt n1 np1, cst vhd dt j n1 p-acp,
(7) lecture (DIV1)
56
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1214
but within were nothing but dust, and ashes.
but within were nothing but dust, and Ashes.
cc-acp a-acp vbdr pix cc-acp n1, cc n2.
(7) lecture (DIV1)
56
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1215
It was Julians policy to make his follower, seeme holy, that he might the better deceive,
It was Julians policy to make his follower, seem holy, that he might the better deceive,
pn31 vbds np1 n1 pc-acp vvi po31 n1, vvb j, cst pns31 vmd dt j vvi,
(7) lecture (DIV1)
56
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1216
and Satan, Julians master maketh his followers seeme holy, that he may the better deceive.
and Satan, Julians master makes his followers seem holy, that he may the better deceive.
cc np1, np1 n1 vvz po31 n2 vvb j, cst pns31 vmb dt av-jc vvi.
(7) lecture (DIV1)
56
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1217
But they may blind the worlds eye, yet Gods eye, Qui •ninime fallitur, quia minime clauditur :
But they may blind the world's eye, yet God's eye, Qui •ninime Fallitur, quia minime clauditur:
p-acp pns32 vmb vvi dt ng1 n1, av npg1 n1, fw-la fw-la fw-la, fw-la fw-la fw-la:
(7) lecture (DIV1)
56
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1218
which is alwayes open, and never shut, cannot be blinded. Moses Leprosy in his hand, was as apparant in the eyes of God;
which is always open, and never shut, cannot be blinded. Moses Leprosy in his hand, was as apparent in the eyes of God;
r-crq vbz av j, cc av-x vvn, vmbx vbi vvn. np1 n1 p-acp po31 n1, vbds a-acp j p-acp dt n2 pp-f np1;
(7) lecture (DIV1)
56
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1219
as Vzziahs Leprosy in his fore-head. God sees secret hypocrisy, as wel as open profannes, & will discover it, and them.
as Uzziah's Leprosy in his forehead. God sees secret hypocrisy, as well as open profannes, & will discover it, and them.
c-acp njp2 n1 p-acp po31 n1. np1 vvz j-jn n1, c-acp av c-acp j n2, cc vmb vvi pn31, cc pno32.
(7) lecture (DIV1)
56
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1220
Qui color albus erat, nunc est contrarius albo. They shall appeare in their perfect colours. Wherefore, let every one endevour to be like Ezechiells booke : Qui colour Albus erat, nunc est contrarius Albo. They shall appear in their perfect colours. Wherefore, let every one endeavour to be like Ezechiells book:
fw-fr n1 fw-la fw-la, fw-la fw-la fw-la n1. pns32 vmb vvi p-acp po32 j n2. q-crq, vvb d crd n1 pc-acp vbi j np1 n1:
(7) lecture (DIV1)
56
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1221
that was written both within and without, like the Arke : that was overlayd with pure gold, both within and without: like Maries box :
that was written both within and without, like the Ark: that was overlaid with pure gold, both within and without: like Mary's box:
cst vbds vvn av-d p-acp cc a-acp, av-j dt n1: cst vbds vvn p-acp j n1, av-d p-acp cc p-acp: av-j npg1 n1:
(7) lecture (DIV1)
57
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1222
that without was Alablaster, and within full of oyntment, and like the Lily that is white both within and without.
that without was Alabaster, and within full of ointment, and like the Lily that is white both within and without.
cst a-acp vbds n1, cc p-acp j pp-f n1, cc av-j dt n1 cst vbz j-jn av-d p-acp cc p-acp.
(7) lecture (DIV1)
57
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1223
And thus the Church appeares to be all beautifull, for to the perfectest beauty, is required the best commixtion of red, and white:
And thus the Church appears to be all beautiful, for to the perfectest beauty, is required the best commixtion of read, and white:
cc av dt n1 vvz pc-acp vbi d j, c-acp p-acp dt js n1, vbz vvn dt js n1 pp-f n-jn, cc j-jn:
(7) lecture (DIV1)
57
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1224
so that the Church may be said to be white and ruddy, being blanched in the white robes of innocency,
so that the Church may be said to be white and ruddy, being blanched in the white robes of innocency,
av cst dt n1 vmb vbi vvn pc-acp vbi j-jn cc j, vbg vvn p-acp dt j-jn n2 pp-f n1,
(7) lecture (DIV1)
57
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1225
& guilded with the bloud of Martyrs, she is a red Rose by her Martyrs, and a white Lily by the virgin innocency of the Saints.
& Guilded with the blood of Martyrs, she is a read Rose by her Martyrs, and a white Lily by the Virgae innocency of the Saints.
cc vvn p-acp dt n1 pp-f n2, pns31 vbz dt j-jn vvd p-acp po31 n2, cc dt j-jn n1 p-acp dt n1 n1 pp-f dt n2.
(7) lecture (DIV1)
57
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1226
And though she sometimes want the crown of Martyrdome, yet she must alwayes have the white robs of innocency ▪ though she seemes sometimes not to be the red Rose of Sharon; yet shee must alwayes be the white Lily of the Vallies.
And though she sometime want the crown of Martyrdom, yet she must always have the white robs of innocency ▪ though she seems sometime not to be the read Rose of Sharon; yet she must always be the white Lily of the Valleys.
cc cs pns31 av vvi dt n1 pp-f n1, av pns31 vmb av vhi dt j-jn vvz pp-f n1 ▪ cs pns31 vvz av xx pc-acp vbi dt j-jn vvd pp-f np1; av pns31 vmb av vbi dt j-jn n1 pp-f dt n2.
(7) lecture (DIV1)
57
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1227
Fourthly, the Lily growes among Thornes, & in the Church the white Lillies flourish among black Thornes.
Fourthly, the Lily grows among Thorns, & in the Church the white Lilies flourish among black Thorns.
ord, dt n1 vvz p-acp n2, cc p-acp dt n1 dt j-jn n2 vvb p-acp j-jn n2.
(7) lecture (DIV1)
58
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1228
In Adams family there was a Cayne, as well as an Abel: in Noahs Arke there was a Cham, as well as a Shem, or Iaphet, beasts uncleane, as well as cleane:
In Adams family there was a Cayne, as well as an Abel: in Noahs Ark there was a Cham, as well as a Shem, or Japhet, beasts unclean, as well as clean:
p-acp npg1 n1 a-acp vbds dt np1, c-acp av c-acp dt np1: p-acp npg1 n1 a-acp vbds dt n1, c-acp av c-acp dt np1, cc np1, n2 j, c-acp av c-acp av-j:
(7) lecture (DIV1)
58
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1229
in Abrahams house there was an Ishmael, as well as an Isack and it is no greater wonder to see a Iudas among Christs Disciples;
in Abrahams house there was an Ishmael, as well as an Isaac and it is no greater wonder to see a Iudas among Christ Disciples;
p-acp npg1 n1 a-acp vbds dt np1, c-acp av c-acp dt np1 cc pn31 vbz dx jc n1 pc-acp vvi dt np1 p-acp npg1 n2;
(7) lecture (DIV1)
58
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1230
then it was to see a Saul , among the Prophets.
then it was to see a Saul, among the prophets.
cs pn31 vbds pc-acp vvi dt np1, p-acp dt n2.
(7) lecture (DIV1)
58
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1231
Wicked men in the Church are mixed with true beleevers, and the Tares must grow among the Wheat:
Wicked men in the Church Are mixed with true believers, and the Tares must grow among the Wheat:
j n2 p-acp dt n1 vbr vvn p-acp j n2, cc dt n2 vmb vvi p-acp dt n1:
(7) lecture (DIV1)
58
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1232
for the Church is a Lily among Thornes.
for the Church is a Lily among Thorns.
c-acp dt n1 vbz dt n1 p-acp n2.
(7) lecture (DIV1)
58
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1233
Which may fitly be applyed against the Separatists, that leave this Lily because of the Thornes,
Which may fitly be applied against the Separatists, that leave this Lily Because of the Thorns,
r-crq vmb av-j vbi vvd p-acp dt n2, cst vvb d n1 c-acp pp-f dt n2,
(7) lecture (DIV1)
58
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1234
and goe out of the Church by reason of some bad.
and go out of the Church by reason of Some bad.
cc vvi av pp-f dt n1 p-acp n1 pp-f d j.
(7) lecture (DIV1)
58
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1235
They have a heat in them but it is a strange fire, raked out of the embers of passion, blowne with the bellowes of pride,
They have a heat in them but it is a strange fire, raked out of the embers of passion, blown with the bellows of pride,
pns32 vhb dt n1 p-acp pno32 p-acp pn31 vbz dt j n1, vvd av pp-f dt n2 pp-f n1, vvn p-acp dt n2 pp-f n1,
(7) lecture (DIV1)
58
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1236
and selfe conceitednes, and mayntained by the fewell of faction, which makes them at first to be •axardens, and then draco volans; Like humid bodyes facilè in alienis terminis difficultèr in suis continentur:
and self conceitedness, and maintained by the fuel of faction, which makes them At First to be •axardens, and then draco volans; Like humid bodies facilè in alienis terminis difficultèr in suis continentur:
cc n1 n1, cc vvd p-acp dt n1 pp-f n1, r-crq vvz pno32 p-acp ord pc-acp vbi n2, cc av n1 n2; av-j j n2 vvb p-acp fw-la fw-la fw-la p-acp fw-la fw-la:
(7) lecture (DIV1)
58
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1237
they first crosse the Church and then the seas, first run out of reason and then out of the Church. Cursed be such heat;
they First cross the Church and then the Seas, First run out of reason and then out of the Church. Cursed be such heat;
pns32 ord vvi dt n1 cc av dt n2, ord vvb av pp-f n1 cc av av pp-f dt n1. j-vvn vbb d n1;
(7) lecture (DIV1)
58
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1238
for it is cruell, O my soule , come not thou into their secret, be not thou united to their assembly.
for it is cruel, Oh my soul, come not thou into their secret, be not thou united to their assembly.
c-acp pn31 vbz j, uh po11 n1, vvb xx pns21 p-acp po32 n-jn, vbb xx pns21 vvn p-acp po32 n1.
(7) lecture (DIV1)
58
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1239
When Lot and Abraham fell out, Lot would needs part with him, though he told them that they were brethren .
When Lot and Abraham fell out, Lot would needs part with him, though he told them that they were brothers.
c-crq n1 cc np1 vvd av, n1 vmd av vvi p-acp pno31, cs pns31 vvd pno32 cst pns32 vbdr n2.
(7) lecture (DIV1)
58
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1240
So those Separatists fall out with the Bishops of our Church, and say as those in S. Austins time :
So those Separatists fallen out with the Bishops of our Church, and say as those in S. Austins time:
av d n2 vvb av p-acp dt n2 pp-f po12 n1, cc vvb p-acp d p-acp n1 npg1 n1:
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Seperemus nos, let us goe out from among them.Seperemus nos, let us go out from among them.
fw-la fw-la, vvb pno12 vvi av p-acp p-acp pno32.
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And although wee say to them, Servate pacem keepe the peace and love the unity of the Church,
And although we say to them, Save pacem keep the peace and love the unity of the Church,
cc cs pns12 vvb p-acp pno32, j fw-la vvb dt n1 cc vvi dt n1 pp-f dt n1,
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yet they will goe out from us, although (I feare) oftentimes with Lot v into Sodome, when the other with Abraham may enter into the Land of Chanaan. When Christ was upō the earth was his head, pricked with Thornes, his body was scourged, but :
yet they will go out from us, although (I Fear) oftentimes with Lot v into Sodom, when the other with Abraham may enter into the Land of Canaan. When christ was upon the earth was his head, pricked with Thorns, his body was scourged, but:
av pns32 vmb vvi av p-acp pno12, cs (pns11 vvb) av p-acp n1 crd p-acp np1, c-crq dt j-jn p-acp np1 vmb vvi p-acp dt n1 pp-f np1. c-crq np1 vbds p-acp dt n1 vbds po31 n1, vvn p-acp n2, po31 n1 vbds vvn, cc-acp:
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not a bone of him was broken:
not a bone of him was broken:
xx dt n1 pp-f pno31 vbds vvn:
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so now he is in Heaven though his head be pricked with contentions (although it might bee wished that it were not pricked at all) yet let us not breake his bones.
so now he is in Heaven though his head be pricked with contentions (although it might be wished that it were not pricked At all) yet let us not break his bones.
av av pns31 vbz p-acp n1 cs po31 n1 vbi vvn p-acp n2 (cs pn31 vmd vbi vvn cst pn31 vbdr xx vvn p-acp d) av vvb pno12 xx vvi po31 n2.
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We must not part Paul and Barnabas, for , Markes sake, as long as wee agree in fundamentall poynts of faith, we must not goe out of the Church;
We must not part Paul and Barnabas, for, Marks sake, as long as we agree in fundamental points of faith, we must not go out of the Church;
pns12 vmb xx vvi np1 cc np1, p-acp, vvz n1, c-acp av-j c-acp pns12 vvb p-acp j n2 pp-f n1, pns12 vmb xx vvi av pp-f dt n1;
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by reason of some errors, or imperfections I wrote unto you saith the Apostle : not to keepe company with fornicators:
by reason of Some errors, or imperfections I wrote unto you Says the Apostle: not to keep company with fornicators:
p-acp n1 pp-f d n2, cc n2 pns11 vvd p-acp pn22 vvz dt n1: xx pc-acp vvi n1 p-acp n2:
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yet not altogether with the fornicators of this World, or with the covetous, or extortioners or idolators,
yet not altogether with the fornicators of this World, or with the covetous, or extortioners or Idolaters,
av xx av p-acp dt n2 pp-f d n1, cc p-acp dt j, cc n2 cc n2,
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for then must yee needs goe out of the World.
for then must ye needs go out of the World.
c-acp av vmb pn22 av vvi av pp-f dt n1.
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Should Noah have forsaken the company of all wicked men, he must have gone out of the World;
Should Noah have forsaken the company of all wicked men, he must have gone out of the World;
vmd np1 vhb vvn dt n1 pp-f d j n2, pns31 vmb vhi vvn av pp-f dt n1;
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for the whole earth was corrupt and : filled with cruelty, save onely he and his family. What S. Austin :
for the Whole earth was corrupt and: filled with cruelty, save only he and his family. What S. Austin:
p-acp dt j-jn n1 vbds j cc: vvd p-acp n1, vvb av-j pns31 cc po31 n1. q-crq n1 np1:
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determined against the Donathists; may be urged against these men, non propter malos boni deserendi, sed propter bo•ios malitolerandi.
determined against the Donatists; may be urged against these men, non propter Malos boni deserendi, sed propter bo•ios malitolerandi.
vvd p-acp dt n2; vmb vbi vvn p-acp d n2, fw-fr fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
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We must not forsake the good for the bad, but must tolerate the bad for the good.
We must not forsake the good for the bad, but must tolerate the bad for the good.
pns12 vmb xx vvi dt j p-acp dt j, cc-acp vmb vvi dt j p-acp dt j.
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The Tares must grow among the Wheat without a separation, untill the Lord of the harvest make a seperation, at the generall day of •udgment,
The Tares must grow among the Wheat without a separation, until the Lord of the harvest make a separation, At the general day of •udgment,
dt n2 vmb vvi p-acp dt n1 p-acp dt n1, c-acp dt n1 pp-f dt n1 vvb dt n1, p-acp dt j n1 pp-f n1,
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and the Lily (the Church) must grow among Thornes. But as the Lily among Thornes:
and the Lily (the Church) must grow among Thorns. But as the Lily among Thorns:
cc dt n1 (dt n1) vmb vvi p-acp n2. cc-acp c-acp dt n1 p-acp n2:
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retaynes the whitenes and sweetnes, so must the Church among thorny sinners and haereticall Christians retayne her innocency And this is :
retains the whiteness and sweetness, so must the Church among thorny Sinners and heretical Christians retain her innocency And this is:
vvz dt n1 cc n1, av vmb dt n1 p-acp j n2 cc j np1 vvi po31 n1 cc d vbz:
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no disprayse to the righteous but rather their prayse to be godly among the wicked,
no dispraise to the righteous but rather their praise to be godly among the wicked,
dx n1 p-acp dt j cc-acp av-c po32 n1 pc-acp vbi j p-acp dt j,
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and not to be infected with the thorny conversation of others but to shine as lights in darknes.
and not to be infected with the thorny Conversation of Others but to shine as lights in darkness.
cc xx pc-acp vbi vvn p-acp dt j n1 pp-f n2-jn p-acp p-acp vvi p-acp n2 p-acp n1.
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Non mediocris est titulus profecto virtutis inter pravos vivere bonum, & inter malignantes innocentiae retinere candorem, magis autem si his qui oderunt pacem, pacificum te praebeas & amicum, saith S. Bernard. It is no small vertue, to be good among the evill, to be innocent among the nocent, Non mediocris est titulus profecto virtue inter pravos vivere bonum, & inter Malignants innocentiae retinere candorem, magis autem si his qui oderunt pacem, Peace te praebeas & Amicum, Says S. Bernard. It is no small virtue, to be good among the evil, to be innocent among the nocent,
fw-fr fw-la fw-la fw-la fw-la fw-la fw-la n2 fw-la fw-la, cc vvi n2 fw-la fw-la fw-la, fw-la fw-la fw-mi png31 fw-la fw-la fw-la, fw-la fw-la fw-la cc fw-la, vvz n1 np1. pn31 vbz dx j n1, pc-acp vbi j p-acp dt j-jn, pc-acp vbi j-jn p-acp dt fw-la,
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and to be peaceable among the turbulent and contentious:
and to be peaceable among the turbulent and contentious:
cc pc-acp vbi j p-acp dt j cc j:
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herein they are like the Lillies themselves, which by their owne beauty adorne the Thornes by which they are pricked.
herein they Are like the Lilies themselves, which by their own beauty adorn the Thorns by which they Are pricked.
av pns32 vbr av-j dt n2 px32, r-crq p-acp po32 d n1 vvi dt n2 p-acp r-crq pns32 vbr vvn.
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It is no great matter to seeme to bee good among the good, and according to the Proverb. Cum fueris Romae, Romano vivere more.
It is no great matter to seem to be good among the good, and according to the Proverb. Cum fueris Rome, Romano vivere more.
pn31 vbz dx j n1 pc-acp vvi pc-acp vbi j p-acp dt j, cc vvg p-acp dt n1. fw-la fw-la np1, np1 fw-la fw-it.
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When you are at Rome, to doe as the Romans doe, but the godly must reteyne their innocency in the midst of the tents of Kedar she must reteyne her whitenes,
When you Are At Room, to do as the Romans do, but the godly must retain their innocency in the midst of the tents of Kedar she must retain her whiteness,
c-crq pn22 vbr p-acp vvb, pc-acp vdi p-acp dt np1 vdb, cc-acp dt j vmb vvi po32 n1 p-acp dt n1 pp-f dt n2 pp-f np1 pns31 vmb vvi po31 n1,
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for therein the Church resembles the Lily of the Vallies.
for therein the Church resembles the Lily of the Valleys.
c-acp av dt n1 vvz dt n1 pp-f dt n2.
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And so I come to the limitation of this second attribute, to the second subject (of the Vallies ) I am the rose of Sharon and the Lily of the Vallies.
And so I come to the limitation of this second attribute, to the second Subject (of the Valleys) I am the rose of Sharon and the Lily of the Valleys.
cc av pns11 vvb p-acp dt n1 pp-f d ord n1, p-acp dt ord n-jn (pp-f dt n2) pns11 vbm dt n1 pp-f np1 cc dt n1 pp-f dt n2.
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The Church is the low Lilly of the low Vallies, which may teach humility to all the members thereof.
The Church is the low Lily of the low Valleys, which may teach humility to all the members thereof.
dt n1 vbz dt j n1 pp-f dt j n2, r-crq vmb vvi n1 p-acp d dt n2 av.
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Humility is the first step toward Heaven, and I know not how they that, misse that may ascend any higher.
Humility is the First step towards Heaven, and I know not how they that, miss that may ascend any higher.
n1 vbz dt ord n1 p-acp n1, cc pns11 vvb xx c-crq pns32 d, vvb cst vmb vvi d av-jc.
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How can any thinke to thrust into Heaven by that, that made Satan be cast out? pride was the divells ruine,
How can any think to thrust into Heaven by that, that made Satan be cast out? pride was the Devils ruin,
q-crq vmb d vvi pc-acp vvi p-acp n1 p-acp d, cst vvd np1 vbb vvn av? n1 vbds dt ng1 n1,
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and can any thinke it should be his raysing? And that we may practise humility wee may learne it :
and can any think it should be his raising? And that we may practise humility we may Learn it:
cc vmb d vvi pn31 vmd vbi po31 n-vvg? cc cst pns12 vmb vvi n1 pns12 vmb vvi pn31:
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from things without us, from things we carry with us, from things about us, and from God above us.
from things without us, from things we carry with us, from things about us, and from God above us.
p-acp n2 p-acp pno12, p-acp n2 pns12 vvb p-acp pno12, p-acp n2 p-acp pno12, cc p-acp np1 p-acp pno12.
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First, from things without us, even from the earth it selfe, from whence we came and whither we must:
First, from things without us, even from the earth it self, from whence we Come and whither we must:
ord, p-acp n2 p-acp pno12, av p-acp dt n1 pn31 n1, p-acp c-crq pns12 vvd cc c-crq pns12 vmb:
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for God tells Adam , dust thou art, and to dust thou shalt returne. So that when thou seest the earth remember thy Sepulchre.
for God tells Adam, dust thou art, and to dust thou shalt return. So that when thou See the earth Remember thy Sepulchre.
c-acp np1 vvz np1, n1 pns21 vb2r, cc p-acp n1 pns21 vm2 vvi. av cst c-crq pns21 vv2 dt n1 vvb po21 n1.
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And what cause hast thou to be proud? if thou consider that the earth which is now under thy feete, shall shortly bee over above thy head? Secondly, we may learne humility from what we carry with us,
And what cause hast thou to be proud? if thou Consider that the earth which is now under thy feet, shall shortly be over above thy head? Secondly, we may Learn humility from what we carry with us,
cc q-crq n1 vh2 pns21 pc-acp vbi j? cs pns21 vvb d dt n1 r-crq vbz av p-acp po21 n2, vmb av-j vbi a-acp p-acp po21 n1? ord, pns12 vmb vvi n1 p-acp r-crq pns12 vvb p-acp pno12,
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even from our selves, if we consider our ingresse into the World, our progresse in the World,
even from our selves, if we Consider our ingress into the World, our progress in the World,
av p-acp po12 n2, cs pns12 vvb po12 n1 p-acp dt n1, po12 n1 p-acp dt n1,
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and our egresse out of the World. First, the ingresse of mans life is miserable, he beginning his life with teares;
and our egress out of the World. First, the ingress of men life is miserable, he beginning his life with tears;
cc po12 n1 av pp-f dt n1. ord, dt n1 pp-f ng1 n1 vbz j, pns31 vvg po31 n1 p-acp n2;
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as bewayling the miseries of his succeeding ages. Secondly, the progresse of mans life is short and transitory, but a : spannlong; and as short as : a tale that is told.
as bewailing the misery's of his succeeding ages. Secondly, the progress of men life is short and transitory, but a: spannlong; and as short as: a tale that is told.
c-acp vvg dt n2 pp-f po31 j-vvg n2. ord, dt n1 pp-f ng1 n1 vbz j cc j, cc-acp dt: vvb; cc c-acp j c-acp: dt n1 cst vbz vvn.
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Thirdly, mans egresse is bitter and terrible, and therefore death is sayd to be , NONLATINALPHABET the King : of terrors;
Thirdly, men egress is bitter and terrible, and Therefore death is said to be, the King: of terrors;
ord, vvz n1 vbz j cc j, cc av n1 vbz vvn pc-acp vbi, dt n1: pp-f n2;
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And what cause (then) hath man to be proud, when at his birth his conception is detestable, in his life his conversation culpable,
And what cause (then) hath man to be proud, when At his birth his conception is detestable, in his life his Conversation culpable,
cc r-crq n1 (av) vhz n1 pc-acp vbi j, c-crq p-acp po31 n1 po31 n1 vbz j, p-acp po31 n1 po31 n1 j,
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and at his death his dissolution terrible? Thirdly, wee may learne humility from men about us,
and At his death his dissolution terrible? Thirdly, we may Learn humility from men about us,
cc p-acp po31 n1 po31 n1 j? ord, pns12 vmb vvi n1 p-acp n2 p-acp pno12,
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when we consider that many of our brethren are poore, or lame, or blind or miserable,
when we Consider that many of our brothers Are poor, or lame, or blind or miserable,
c-crq pns12 vvb cst d pp-f po12 n2 vbr j, cc j, cc j cc j,
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and we are made of the same matter in the same mould: and deserve it as well as they.
and we Are made of the same matter in the same mould: and deserve it as well as they.
cc pns12 vbr vvn pp-f dt d n1 p-acp dt d n1: cc vvb pn31 a-acp av c-acp pns32.
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And therefore what cause hast thou to be proud;
And Therefore what cause hast thou to be proud;
cc av q-crq n1 vh2 pns21 pc-acp vbi j;
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thou being as subject to those calamities as they, & knowest not how soone thou mayst fall into them? Lastly, we may learne humility from God above us. God retesisteth the proud :
thou being as Subject to those calamities as they, & Knowest not how soon thou Mayest fallen into them? Lastly, we may Learn humility from God above us. God retesisteth the proud:
pns21 vbg p-acp j-jn p-acp d n2 c-acp pns32, cc vv2 xx c-crq av pns21 vm2 vvi p-acp pno32? ord, pns12 vmb vvi n1 p-acp np1 p-acp pno12. np1 vvz dt j:
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but giveth grace to the humble.
but gives grace to the humble.
cc-acp vvz n1 p-acp dt j.
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The humble are in Gods eyes as Starres are in mans, though they seeme little yet they are great.
The humble Are in God's eyes as Stars Are in men, though they seem little yet they Are great.
dt j vbr p-acp npg1 n2 c-acp n2 vbr p-acp n2, cs pns32 vvb av-j av pns32 vbr j.
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Quanto quis humilior fuit de seipso, tanto major erit in conspectu dei saith S. Austin : Quanto quis humilior fuit de Seipso, tanto Major erit in conspectu dei Says S. Austin:
fw-es fw-la fw-la fw-la fw-la fw-la, fw-la j fw-la p-acp fw-la fw-la vvz n1 np1:
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how much the more humble a man is in his owne eyes, so much the greater is he in the sight of God.
how much the more humble a man is in his own eyes, so much the greater is he in the sighed of God.
c-crq d dt av-dc j dt n1 vbz p-acp po31 d n2, av av-d dt jc vbz pns31 p-acp dt n1 pp-f np1.
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We bow our selves at the example of some great person, or if we were to goe in at some low dore,
We bow our selves At the Exampl of Some great person, or if we were to go in At Some low door,
pns12 vvb po12 n2 p-acp dt n1 pp-f d j n1, cc cs pns12 vbdr pc-acp vvi p-acp p-acp d j n1,
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or if a sword hang over our heads, and we under it.
or if a sword hang over our Heads, and we under it.
cc cs dt n1 vvb a-acp po12 n2, cc pns12 p-acp pn31.
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But the sword of Gods wrath hangs over the proud, and we are to enter in by the low dore.
But the sword of God's wrath hangs over the proud, and we Are to enter in by the low door.
p-acp dt n1 pp-f npg1 n1 vvz p-acp dt j, cc pns12 vbr pc-acp vvi p-acp p-acp dt j n1.
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Christ, who hath left us an example of humility.
christ, who hath left us an Exampl of humility.
np1, r-crq vhz vvn pno12 dt n1 pp-f n1.
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To behave our selves humbly est Christum scire imitari, saith S. Bazil is to imitate Christ;
To behave our selves humbly est Christ Scire imitari, Says S. Bazil is to imitate christ;
p-acp vvi po12 n2 av-j fw-fr np1 fw-la fw-la, vvz n1 np1 vbz pc-acp vvi np1;
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but to carry ones selfe proudly est Diabolo se similem praebere, that is to be like the Divell.
but to carry ones self proudly est Diabolo se similem praebere, that is to be like the devil.
cc-acp pc-acp vvi pig n1 av-j fw-la fw-la fw-la fw-la fw-la, cst vbz pc-acp vbi av-j dt n1.
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And now I am sure thou hast no cause to bee proud, except thou meanest to be conformable to the divell, and abhominable to God.
And now I am sure thou hast no cause to be proud, except thou Meanest to be conformable to the Devil, and abominable to God.
cc av pns11 vbm j pns21 vh2 dx n1 pc-acp vbi j, c-acp pns21 vv2 pc-acp vbi j p-acp dt n1, cc j p-acp np1.
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To conclude without any further application (because what hath beene spoken of this part hath (for the most part) beene by way of application.
To conclude without any further application (Because what hath been spoken of this part hath (for the most part) been by Way of application.
p-acp vvi p-acp d jc n1 (c-acp r-crq vhz vbn vvn pp-f d n1 vhz (c-acp dt av-ds n1) vbn p-acp n1 pp-f n1.
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Let every true Israelite fill his Omer with this spirituall Mannah, Let every one take a posy of these Flowers home with him,
Let every true Israelite fill his Omer with this spiritual Manna, Let every one take a posy of these Flowers home with him,
vvb d j np1 vvb po31 np1 p-acp d j np1, vvb d crd vvb dt n1 pp-f d n2 av-an p-acp pno31,
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nay let him compose himselfe (as it were): posy of them.
nay let him compose himself (as it were): posy of them.
uh-x vvb pno31 vvi px31 (c-acp pn31 vbdr): n1 pp-f pno32.
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And let us all shew that we have the sweetnes of the Rose, and the whitenes of the Lily, by innocency in ourselves,
And let us all show that we have the sweetness of the Rose, and the whiteness of the Lily, by innocency in ourselves,
cc vvb pno12 d vvi cst pns12 vhb dt n1 pp-f dt vvd, cc dt n1 pp-f dt n1, p-acp n1 p-acp px12,
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and charity to others, that Christ that feedeth among the Lillies may take delight in us,
and charity to Others, that christ that feeds among the Lilies may take delight in us,
cc n1 p-acp n2-jn, cst np1 cst vvz p-acp dt n2 vmb vvi n1 p-acp pno12,
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and accept us for his Spouse to live with him for evermore.
and accept us for his Spouse to live with him for evermore.
cc vvb pno12 p-acp po31 n1 pc-acp vvi p-acp pno31 p-acp av.
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Which God grant we may all doe for Iesus Christ his sake our onely Lord and Saviour. Which God grant we may all do for Iesus christ his sake our only Lord and Saviour.
r-crq np1 vvb pns12 vmb d vdi p-acp np1 np1 po31 n1 po12 j n1 cc n1.
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To whom with thee, O Father, and thy blessed Spirit, be ascribed all Honour and Glory, might and Majesty now and for ever, Amen. FINIS.To whom with thee, Oh Father, and thy blessed Spirit, be ascribed all Honour and Glory, might and Majesty now and for ever, Amen. FINIS.
p-acp ro-crq p-acp pno21, uh n1, cc po21 j-vvn n1, vbb vvn d n1 cc n1, n1 cc n1 av cc p-acp av, uh-n. fw-la.
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